T23n1439_十誦羯磨比丘要用

大正藏第 23 冊 No. 1439 十誦羯磨比丘要用

No. 1439

十誦羯磨比丘要用一卷

宋沙門釋僧璩于楊都中興寺依律撰出

(羯磨隨事乃有眾多，且依成文略出要用，苦余不盡在於大本。凡在大眾內欲作羯磨，作羯磨者集唱：僧今和集欲作何事？僧中一人應隨答作某羯磨)又唱：「不來諸比丘說欲(說已唱白羯磨，若在戒場上但唱也)。」

「僧今和集欲作何事？」

受三歸五戒文第一(受三歸五戒法，白衣初來欲受三歸五戒，教禮佛法僧，胡跪合掌懺悔三業，然後受之。戒師應教云)

「我某甲，從今盡壽，歸依佛兩足尊、歸依法無慾尊、歸依僧眾中尊。」(如是三說)

「我某甲，歸依佛竟、歸依法竟、歸依僧竟。于釋迦牟尼佛法中，樂受五戒為優婆塞。當證知。」(如是三說)

「汝某甲聽。是佛婆伽婆，釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，為優婆塞說五戒。凡是優婆塞，當盡壽護持。何等為五？盡壽離殺生是優婆塞戒。是中盡壽離殺生，是事能持不？」(答能)

「盡壽離不與取是優婆塞戒。是中盡壽離不與取，是事能持不？(答能)

「盡壽離邪淫是優婆塞戒。是中盡壽離邪淫，是事能持不？」

【現代漢語翻譯】 現代漢語譯本 大正藏第 23 冊 No. 1439 十誦羯磨比丘要用

No. 1439

十誦羯磨比丘要用一卷

宋朝沙門釋僧璩于楊都中興寺依據戒律撰寫整理

（羯磨隨著具體事務有很多種，這裡僅依據已成文的條例，簡略地摘錄一些常用的，詳細內容請參考大本。凡是在大眾中想要作羯磨時，作羯磨的人集合后唱言：『僧團現在集合，想要做什麼事？』僧團中一人應該隨之回答作某某羯磨。）又唱：『不來的諸位比丘，請說明你們的意願（說完后唱白羯磨，如果在戒場上就直接唱）。』

『僧團現在集合，想要做什麼事？』

受三歸五戒文第一（受三歸五戒的方法，白衣初來想要受三歸五戒，教導他們禮拜佛、法、僧，胡跪合掌懺悔身、口、意三業，然後授予。戒師應該教導說）

『我某甲，從今往後直至生命終結，歸依佛，兩足尊（指佛為二足眾生之尊）；歸依法，無慾尊（指法能息滅人的貪慾）；歸依僧，眾中尊（指僧為大眾之尊）。』（這樣說三遍）

『我某甲，歸依佛完畢、歸依法完畢、歸依僧完畢。在釋迦牟尼佛的教法中，樂意接受五戒，成為優婆塞（男居士）。請作證知。』（這樣說三遍）

『你某甲聽著。這位佛，婆伽婆（Bhagavan，世尊），釋迦牟尼（Sakyamuni）多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），為優婆塞說五戒。凡是優婆塞，應當終身護持。哪五種呢？終身遠離殺生，這是優婆塞戒。這件事你能持守嗎？』（回答：能）

『終身遠離不予而取（偷盜），這是優婆塞戒。這件事你能持守嗎？』（回答：能）

『終身遠離邪淫，這是優婆塞戒。這件事你能持守嗎？』

【English Translation】 English version Taisho Tripitaka Volume 23, No. 1439 Essential Karmas for Bhikshus from the Sarvastivada-vinaya

No. 1439

Essential Karmas for Bhikshus from the Sarvastivada-vinaya, One Volume

Compiled and extracted by the Shramana Shi Sengqie of the Song Dynasty at Zhongxing Temple in Yangdu, based on the Vinaya.

(Karmas are numerous depending on the specific matter. Here, only the essential usages are briefly extracted according to the established texts. If the remaining details are not exhaustive, please refer to the complete version. Whenever a karma is to be performed within the assembly, those performing the karma gather and chant: 'The Sangha is now assembled. What matter do we intend to perform?' One person in the Sangha should respond by stating which karma is to be performed.) Then chant again: 'Those Bhikshus who are not present, please state your intentions (After stating this, the white karma is chanted. If it is on the ordination platform, it is chanted directly).'

'The Sangha is now assembled. What matter do we intend to perform?'

First, the Text for Receiving the Three Refuges and Five Precepts (The method for receiving the Three Refuges and Five Precepts: When a layperson first comes wanting to receive the Three Refuges and Five Precepts, teach them to prostrate to the Buddha, Dharma, and Sangha, kneel with palms together, and repent of the three karmas of body, speech, and mind, and then confer them. The precept master should instruct them, saying:)

'I, so-and-so, from this day forth until the end of my life, take refuge in the Buddha, the Honored One among two-legged beings; take refuge in the Dharma, the Honored One free from desire; take refuge in the Sangha, the Honored One among the assembly.' (Say this three times)

'I, so-and-so, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. Within the Dharma of Shakyamuni Buddha (Sakyamuni Buddha), I joyfully receive the Five Precepts to become a Upasaka (male lay follower). Please bear witness.' (Say this three times)

'You, so-and-so, listen. This Buddha, Bhagavan (Bhagavan, World Honored One), Shakyamuni (Sakyamuni) Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), speaks the Five Precepts for Upasakas. All Upasakas should uphold them for the rest of their lives. What are the five? For the rest of your life, refrain from killing living beings; this is the Upasaka precept. Are you able to uphold this matter?' (Answer: I am able)

'For the rest of your life, refrain from taking what is not given (stealing); this is the Upasaka precept. Are you able to uphold this matter?' (Answer: I am able)

'For the rest of your life, refrain from sexual misconduct; this is the Upasaka precept. Are you able to uphold this matter?'

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(答能)

「盡壽離妄語是優婆塞戒。是中盡壽離妄語，是事能持不？」(答能)

「盡壽離飲酒是優婆塞戒。是中盡壽離飲酒，谷酒、甘蔗酒、蒲萄酒，一切能放逸酒，是事能持不？」(答能)

受八戒文第二(有人來欲受八戒，先教禮三寶，然後教胡跪合掌。戒師應教如是說)

「我某甲，從今至明旦，歸依佛兩足尊、歸依法無慾尊、歸依僧眾中尊。」(如是三說)

「我某甲，從今至明旦，歸依佛竟、歸依法竟、歸依僧竟。」(如是三說)

「我某甲已受三歸竟。從無始生死已來至於今日，身業不善：殺、盜、淫，口業不善：妄言、綺語、惡口、兩舌，意業不善：貪慾、恚瞋、愚癡邪見。如此眾罪，今向十方諸佛、諸尊菩薩、得道賢聖、現在師僧前求哀懺悔。我某甲已懺悔竟，身業清凈、口業清凈、意業清凈，是名清凈住。從今至明旦，習學諸佛，不殺、不盜、不淫、不妄語、不飲酒、不坐臥高廣大床、不著香華纓絡香油涂身、不作唱技樂故往觀聽、過中不食。」(如是三說)

「我某甲已受八戒竟。以此功德，不求轉輪聖王、釋梵諸王、人天之樂，愿盡諸煩惱，明知一切法，果成佛道。」(優婆夷受文亦如是)

乞畜眾羯磨文第三(比丘尼受戒滿十二歲欲

【現代漢語翻譯】 現代漢語譯本 (答能)

『終身遠離妄語是優婆塞（Upasaka，男居士）戒。這其中終身遠離妄語，這件事你能持守嗎？』（答能）

『終身遠離飲酒是優婆塞戒。這其中終身遠離飲酒，谷酒、甘蔗酒、蒲萄酒，一切能使人放逸的酒，這件事你能持守嗎？』（答能）

受八戒文第二（有人來想要受八戒，先教他禮敬三寶，然後教他胡跪合掌。戒師應該教導如下說）

『我某甲，從今天到明天早上，歸依佛兩足尊、歸依法無慾尊、歸依僧眾中尊。』（這樣說三遍）

『我某甲，從今天到明天早上，歸依佛完畢、歸依法完畢、歸依僧完畢。』（這樣說三遍）

『我某甲已經受三歸完畢。從無始生死以來直到今日，身業不善：殺、盜、淫，口業不善：妄言、綺語、惡口、兩舌，意業不善：貪慾、恚瞋、愚癡邪見。如此種種罪過，現在面向十方諸佛、諸尊菩薩、得道賢聖、現在師僧前求哀懺悔。我某甲已經懺悔完畢，身業清凈、口業清凈、意業清凈，這叫做清凈住。從今天到明天早上，學習諸佛，不殺、不盜、不淫、不妄語、不飲酒、不坐臥高廣大床、不穿著香華纓絡香油涂身、不作歌唱伎樂故意前往觀看聽聞、過中午不吃飯。』（這樣說三遍）

『我某甲已經受八戒完畢。用這功德，不求轉輪聖王、釋梵諸王、人天之樂，愿能斷盡一切煩惱，明白知曉一切法，最終成就佛道。』（優婆夷（Upasika，女居士）受戒文也像這樣）

乞畜眾羯磨文第三（比丘尼（Bhikkhuni，比丘尼）受戒滿十二歲想要

【English Translation】 English version (Answer: Able)

'Abstaining from false speech for life is the Upasaka (male lay follower) precept. Among these, can you uphold abstaining from false speech for life?' (Answer: Able)

'Abstaining from intoxicants for life is the Upasaka precept. Among these, can you uphold abstaining from intoxicants for life, including grain wine, sugarcane wine, grape wine, and all intoxicating drinks that cause heedlessness?' (Answer: Able)

The Second Text for Receiving the Eight Precepts (When someone comes desiring to receive the eight precepts, first teach them to pay homage to the Three Jewels, then teach them to kneel with one knee and join their palms. The precept master should teach them to say as follows)

'I, so-and-so, from today until tomorrow morning, take refuge in the Buddha, the Honored One with two feet; take refuge in the Dharma, the Honored One without desire; take refuge in the Sangha, the Honored One among the assembly.' (Say this three times)

'I, so-and-so, from today until tomorrow morning, have completed taking refuge in the Buddha; have completed taking refuge in the Dharma; have completed taking refuge in the Sangha.' (Say this three times)

'I, so-and-so, have completed taking the Three Refuges. From beginningless birth and death until today, my bodily actions have been unwholesome: killing, stealing, sexual misconduct; my verbal actions have been unwholesome: false speech, frivolous speech, harsh speech, divisive speech; my mental actions have been unwholesome: greed, hatred, delusion, and wrong views. Regarding all these offenses, I now seek repentance before the Buddhas of the ten directions, all Honored Bodhisattvas (Bodhisattva), enlightened sages, and the present teachers and Sangha. I, so-and-so, have completed repenting; my bodily actions are pure, my verbal actions are pure, my mental actions are pure; this is called pure dwelling. From today until tomorrow morning, I will learn from all the Buddhas, not killing, not stealing, not engaging in sexual activity, not speaking falsely, not drinking intoxicants, not sitting or lying on high and large beds, not adorning myself with garlands, perfumes, or fragrant oils, not attending singing, dancing, or musical performances with the intention of watching and listening, and not eating after noon.' (Say this three times)

'I, so-and-so, have completed receiving the eight precepts. With this merit, I do not seek to become a Wheel-Turning King, a Shakra (Śakra) or Brahma (Brahmā) King, or the pleasures of humans and gods, but I vow to exhaust all afflictions, clearly know all dharmas, and ultimately attain Buddhahood.' (The text for a female lay follower (Upasika) receiving the precepts is also like this)

The Third Text for Requesting the Karma (Kamma) for Raising Animals (When a Bhikkhuni (female monastic) who has been ordained for twelve years wants to

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畜眾，集僧胡跪合掌應如是乞)

「大德尼僧聽！我比丘尼某甲，受大戒來滿十二歲，欲畜眾。我某甲已從僧乞畜眾羯磨，愿僧與我某甲作畜眾羯磨。慈愍故。」(如是三說)

僧與畜眾羯磨文

「大德尼僧聽！比丘尼某甲，受大戒來滿十二歲，欲畜眾。某甲已從僧乞畜眾羯磨。若僧時到僧忍聽，僧當與某甲畜眾羯磨。如是白。」

「大德尼僧聽！比丘尼某甲，受大戒來滿十二歲，欲畜眾。某甲已從僧乞畜眾羯磨，僧今與某甲畜眾羯磨。誰諸長老忍與某甲畜眾羯磨者，是長老默然；誰不忍者便說。是初羯磨成就不？」(如是三說)

「僧已忍與某甲畜眾羯磨竟。僧忍，默然故，是事如是持。」

受沙彌十戒文第四(佛語：「諸比丘！從今欲求出家人有二事應白僧：一出家剃頭，若已剃髮來，一事應白僧。僧若集，應言：」)

「大德僧聽！某甲求出家剃髮。僧憶持！」(若僧不集，應別房白，應言)「諸長老！某甲求出家。憶持！」(若有袈裟，應著；若無，和上應與，教胡跪合掌，先教求和上，應言)

「大德憶念！我某甲求大德為沙彌和上，愿大德為我某甲作十戒和上。我某甲依大德和上故，出家受十戒。(如是三說。戒師應教)

「我某甲，歸依佛、

【現代漢語翻譯】 現代漢語譯本： （對尼僧說，集合尼僧后，胡跪合掌，應該這樣請求）

『尊敬的尼僧們請聽！我比丘尼（Bhikkhuni，女性出家眾）某甲，受具足戒以來已滿十二年，想要收養弟子。我某甲已經向僧團請求收養弟子的羯磨（Karma，佛教術語，指行為、行動），希望僧團為我某甲做收養弟子的羯磨。請慈悲憐憫。』（這樣說三遍）

僧團授予收養弟子羯磨的文句

『尊敬的尼僧們請聽！比丘尼某甲，受具足戒以來已滿十二年，想要收養弟子。某甲已經向僧團請求收養弟子的羯磨。如果僧團時機已到，僧團願意聽取，僧團應當為某甲做收養弟子的羯磨。這樣稟告。』

『尊敬的尼僧們請聽！比丘尼某甲，受具足戒以來已滿十二年，想要收養弟子。某甲已經向僧團請求收養弟子的羯磨，僧團現在為某甲做收養弟子的羯磨。哪位長老同意為某甲做收養弟子的羯磨，這位長老就默然不語；哪位不同意就請說出來。這第一次羯磨是否成就？』（這樣說三遍）

『僧團已經同意為某甲做收養弟子的羯磨完畢。僧團同意，因為默然不語的緣故，這件事就這樣成立。』

授予沙彌（Sramanera，佛教術語，指出家男眾）十戒文第四（佛說：『各位比丘（Bhikkhu，男性出家眾）！從今以後想要請求出家的人有兩件事應該稟告僧團：一是出家剃頭，如果已經剃髮而來，一件事應該稟告僧團。僧團如果集合，應該說：』）

『尊敬的僧團請聽！某甲請求出家剃髮。請僧團記住！』（如果僧團沒有集合，應該在別的房間稟告，應該說）『各位長老！某甲請求出家。請記住！』（如果有袈裟（Kasaya，佛教術語，指出家人的法衣），應該穿上；如果沒有，和尚（Upadhyaya，佛教術語，指親教師）應該給予，教他胡跪合掌，先教他請求和尚，應該說）

『尊敬的（大德）請憶念！我某甲請求大德作為沙彌的和尚，希望大德為我某甲做授予十戒的和尚。我某甲依靠大德和尚的緣故，出家受持十戒。（這樣說三遍。戒師應該教導）

『我某甲，歸依佛（Buddha，佛教創始人，覺悟者），』

【English Translation】 English version: (To the nuns, after gathering the nuns, kneeling on one knee, joining palms, one should request thus)

'Venerable nuns, listen! I, Bhikkhuni (female monastic) so-and-so, have completed twelve years since receiving the full ordination, and I wish to take in disciples. I, so-and-so, have already requested the Sangha (monastic community) for the Karma (act, action) of taking in disciples. I hope the Sangha will perform the Karma of taking in disciples for me, so-and-so. Out of compassion.' (Say this three times)

The text for the Sangha to grant the Karma of taking in disciples

'Venerable nuns, listen! Bhikkhuni so-and-so, has completed twelve years since receiving the full ordination, and wishes to take in disciples. So-and-so has already requested the Sangha for the Karma of taking in disciples. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha should perform the Karma of taking in disciples for so-and-so. Thus, inform.'

'Venerable nuns, listen! Bhikkhuni so-and-so, has completed twelve years since receiving the full ordination, and wishes to take in disciples. So-and-so has already requested the Sangha for the Karma of taking in disciples, and the Sangha is now performing the Karma of taking in disciples for so-and-so. Which elders agree to perform the Karma of taking in disciples for so-and-so, let those elders remain silent; whoever does not agree, please speak. Is this the first Karma accomplished?' (Say this three times)

'The Sangha has already agreed to perform the Karma of taking in disciples for so-and-so. The Sangha agrees, because of the silence, this matter is thus established.'

The fourth text for receiving the ten precepts of a Sramanera (novice monk) (The Buddha said: 'Monks (Bhikkhu, male monastic)! From now on, those who wish to request ordination should inform the Sangha of two things: first, ordination and shaving the head; if they have already shaved their head, one thing should be informed to the Sangha. If the Sangha gathers, one should say:')

'Venerable Sangha, listen! I, so-and-so, request ordination and shaving of the head. May the Sangha remember!' (If the Sangha does not gather, one should inform in a separate room, one should say) 'Venerable elders! I, so-and-so, request ordination. May you remember!' (If there is a Kasaya (robe), one should wear it; if not, the Upadhyaya (preceptor) should give it, teach him to kneel on one knee, join palms, first teach him to request the Upadhyaya, one should say)

'Venerable (Great Virtue), remember! I, so-and-so, request the Great Virtue to be my Sramanera's Upadhyaya, I hope the Great Virtue will be the Upadhyaya for me, so-and-so, to receive the ten precepts. I, so-and-so, rely on the Great Virtue Upadhyaya, therefore, I renounce the world and receive the ten precepts. (Say this three times. The precept master should instruct)

'I, so-and-so, take refuge in the Buddha (the awakened one, founder of Buddhism),'

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歸依法、歸依僧出家。是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我亦隨佛出家，和上某甲。(如是三說)

「我某甲，歸依佛竟、歸依法竟、歸依僧竟出家。是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我亦隨佛出家竟，和上某甲。」(戒師應言)「汝某甲聽！是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，為沙彌說十戒。何等為十？

「盡壽離殺生是沙彌戒。是中盡壽離殺生，汝能持不？(答能)

「盡壽離不與取是沙彌戒。是中盡壽離不與取，汝能持不？」(答能)

「盡壽離非梵行是沙彌戒。是中盡壽離非梵行，汝能持不？」(答能)

「盡壽離妄語是沙彌戒。是中盡壽離妄語，汝能持不？」(答能)

「盡壽離飲酒是沙彌戒。是中盡壽離飲酒，谷酒、甘蔗酒、蒲萄酒，一切能放逸酒，汝能持不？」(答能)

「盡壽離坐臥高廣大床是沙彌戒。是中盡壽離坐臥高廣大床，汝能持不？」(答能)

「盡壽離著香華瓔珞香油涂身是沙彌戒。是中盡壽離著華香瓔珞香油涂身，汝能持不？」(答能)

「盡壽離作唱技樂故往觀聽是沙彌戒。是中盡壽離作唱技樂故往觀聽，汝能持不？」(答能)

「盡壽離受畜

【現代漢語翻譯】 現代漢語譯本 歸依佛、歸依法、歸依僧，請求出家。這位佛，世尊釋迦牟尼（Śākyamuni）如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha）出家，我也跟隨佛出家，我的和尚是某甲。（如此重複三次） 『我某甲，歸依佛完畢、歸依法完畢、歸依僧完畢，請求出家。這位佛，世尊釋迦牟尼（Śākyamuni）如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha）出家，我也跟隨佛出家完畢，我的和尚是某甲。』（戒師應該說）『你某甲聽著！這位佛，世尊釋迦牟尼（Śākyamuni）如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha），為沙彌說十戒。哪十條呢？』 『盡形壽不殺生，這是沙彌戒。在這條戒中，盡形壽不殺生，你能持守嗎？』（回答：能） 『盡形壽不偷盜，這是沙彌戒。在這條戒中，盡形壽不偷盜，你能持守嗎？』（回答：能） 『盡形壽不非梵行（不凈行），這是沙彌戒。在這條戒中，盡形壽不非梵行（不凈行），你能持守嗎？』（回答：能） 『盡形壽不妄語，這是沙彌戒。在這條戒中，盡形壽不妄語，你能持守嗎？』（回答：能） 『盡形壽不飲酒，這是沙彌戒。在這條戒中，盡形壽不飲酒，谷酒、甘蔗酒、蒲萄酒，一切能使人放逸的酒，你能持守嗎？』（回答：能） 『盡形壽不坐臥高廣大床，這是沙彌戒。在這條戒中，盡形壽不坐臥高廣大床，你能持守嗎？』（回答：能） 『盡形壽不佩戴香花瓔珞，不用香油涂身，這是沙彌戒。在這條戒中，盡形壽不佩戴香花瓔珞，不用香油涂身，你能持守嗎？』（回答：能） 『盡形壽不觀看歌舞伎樂，這是沙彌戒。在這條戒中，盡形壽不觀看歌舞伎樂，你能持守嗎？』（回答：能） 『盡形壽不接受和儲蓄……』

【English Translation】 English version I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha, requesting ordination. This Buddha, the Blessed One Śākyamuni (Śākyamuni) Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), has gone forth, and I also follow the Buddha in going forth, my preceptor is so-and-so. (Say this three times) 'I, so-and-so, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha, requesting ordination. This Buddha, the Blessed One Śākyamuni (Śākyamuni) Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), has gone forth, and I also have completed following the Buddha in going forth, my preceptor is so-and-so.' (The ordination master should say) 'You, so-and-so, listen! This Buddha, the Blessed One Śākyamuni (Śākyamuni) Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), speaks the ten precepts for a Śrāmaṇera (novice). What are the ten?' 'For the rest of your life, abstain from killing living beings, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from killing living beings, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from taking what is not given, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from taking what is not given, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from unchaste conduct, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from unchaste conduct, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from false speech, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from false speech, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from drinking intoxicants, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from drinking intoxicants, whether it be grain liquor, sugarcane liquor, grape liquor, all intoxicants that cause heedlessness, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from sitting or lying on high and large beds, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from sitting or lying on high and large beds, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from wearing garlands, ornaments, and perfumed oils, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from wearing garlands, ornaments, and perfumed oils, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from attending performances of singing, dancing, and music, this is the Śrāmaṇera (novice) precept. In this precept, for the rest of your life, abstain from attending performances of singing, dancing, and music, can you uphold it?' (Answer: I can) 'For the rest of your life, abstain from receiving and storing...'

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金銀錢寶是沙彌戒。是中盡壽離受畜金銀錢寶，汝能持不？」(答能)

「盡壽離非時食是沙彌戒。是中盡壽離非時食，汝能持不？」(答能)

「如是沙彌十戒，盡壽不應犯。當勤供養三寶：佛寶、法寶、比丘僧寶，當供養和上、阿阇梨，一切如法教不得違逆，勤求方便學問坐禪誦經，于佛法中當得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道乃至得阿耨多羅三藐三菩提，令出家不虛、果報不絕。汝所未解，和上、阿阇梨當廣為汝說。(優婆夷三歸五戒、八戒，沙彌尼三歸十戒受文，盡與上沙彌出家十戒文同，此中但以稱沙彌尼為異耳)

受六法壇文第五(若沙彌尼初來，應教次第頭面禮僧足已，次第應求和上尼。戒師教言)

「大德憶念！我沙彌尼某甲求尊為和上尼，愿尊為我某甲作和上尼。我某甲因和上尼故，僧與我某甲二歲學戒。」(如是三說)一比丘尼應問和上尼：「能為某甲作和上不？」(答能。即應將至戒場上，著見處離聞處。爾時應問)

「僧和合不？僧一心和合當作僧事。和上尼某甲，沙彌尼某甲，僧當與二歲學戒。」(如是三說。若僧一心和合者，應喚沙彌尼來，教頭面一一禮僧足已，次應教令從僧乞二歲學戒，作如是說)「大德尼僧聽！我沙彌尼某甲

【現代漢語翻譯】 現代漢語譯本 『金銀錢寶是沙彌戒（Śrāmaṇera, novice monk, 佛教出家男子最初階段）。在此戒中，終身遠離接受和持有金銀錢財珍寶，你能持守嗎？』（回答：能） 『終身遠離非時食是沙彌戒。在此戒中，終身遠離非時食，你能持守嗎？』（回答：能） 『如上所述的沙彌十戒，終身不應違犯。應當勤奮供養三寶（Triratna）：佛寶（Buddha-ratna）、法寶（Dharma-ratna）、比丘僧寶（Saṃgha-ratna），應當供養和尚（Upadhyaya, preceptor）和阿阇梨（Ācārya, teacher），一切如法的教導不得違逆，勤奮尋求方便學習經文坐禪誦經，在佛法中應當證得須陀洹果（Srota-āpanna, stream-enterer）、斯陀含果（Sakṛdāgāmin, once-returner）、阿那含果（Anāgāmin, non-returner）、阿羅漢果（Arhat, worthy one），辟支佛道（Pratyekabuddha, solitary Buddha）乃至證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment），使出家不虛度，果報不間斷。你所未理解的，和尚和阿阇梨應當為你詳細解說。（優婆夷（Upasika, female lay follower）的三歸五戒、八戒，沙彌尼（Śrāmaṇerī, novice nun）的三歸十戒受戒文，全部與上述沙彌出家十戒文相同，這裡只是稱呼沙彌尼有所不同而已） 受六法壇文第五（如果沙彌尼初來，應當教導她依次頂禮僧眾的足，然後依次請求和尚尼。戒師教導說） 『大德憶念！我沙彌尼某甲請求您作為我的和尚尼，愿您作為我某甲的和尚尼。我某甲因為和尚尼的緣故，僧團給予我某甲兩年的學戒期。』（這樣說三遍）一位比丘尼（Bhikṣuṇī, fully ordained female monastic）應當問和尚尼：『能為某甲作和尚尼嗎？』（回答：能。就應當將她帶到戒場上，放在能看見的地方，遠離能聽見的地方。這時應當問） 『僧團和合嗎？僧團一心和合應當做僧團的事。和尚尼某甲，沙彌尼某甲，僧團應當給予她兩年的學戒期。』（這樣說三遍。如果僧團一心和合，應當叫沙彌尼來，教導她一一頂禮僧眾的足，然後應當教導她向僧團乞求兩年的學戒期，這樣說）『大德尼僧聽！我沙彌尼某甲

【English Translation】 English version 'Gold, silver, money, and treasures are the Śrāmaṇera (novice monk) precepts. Among these, can you abstain from accepting and possessing gold, silver, money, and treasures for the rest of your life?' (Answer: I can.) 'Abstaining from untimely food for the rest of your life is a Śrāmaṇera precept. Among these, can you abstain from untimely food for the rest of your life?' (Answer: I can.) 'These are the ten Śrāmaṇera precepts, which you should not violate for the rest of your life. You should diligently make offerings to the Three Jewels (Triratna): the Buddha-ratna (Buddha Jewel), the Dharma-ratna (Dharma Jewel), and the Saṃgha-ratna (Saṃgha Jewel). You should make offerings to your Upadhyaya (preceptor) and Ācārya (teacher). You must not disobey all the teachings that are in accordance with the Dharma. Diligently seek skillful means to study the scriptures, practice meditation, and recite sutras. Within the Buddha-dharma, you should attain the Srota-āpanna (stream-enterer) fruit, the Sakṛdāgāmin (once-returner) fruit, the Anāgāmin (non-returner) fruit, the Arhat (worthy one) fruit, the Pratyekabuddha (solitary Buddha) path, and even attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), so that your renunciation will not be in vain and the karmic rewards will not be uninterrupted. Whatever you do not understand, the Upadhyaya and Ācārya should explain it to you in detail. (The refuge vows, the five precepts, and the eight precepts for Upasika (female lay follower), and the refuge vows and the ten precepts for Śrāmaṇerī (novice nun) are all the same as the above ten precepts for Śrāmaṇera ordination. The only difference here is the term Śrāmaṇerī.) The Fifth Text for Receiving the Six Dharmas (If a Śrāmaṇerī comes for the first time, she should be taught to prostrate at the feet of the Saṃgha in order, and then request an Upadhyayani (female preceptor) in order. The precept master instructs) 'Venerable ones, remember! I, the Śrāmaṇerī named so-and-so, request you to be my Upadhyayani. May you be the Upadhyayani for me, so-and-so. Because of the Upadhyayani, the Saṃgha grants me, so-and-so, a two-year period of training in the precepts.' (Say this three times.) A Bhikṣuṇī (fully ordained female monastic) should ask the Upadhyayani: 'Can you be the Upadhyayani for so-and-so?' (Answer: I can. Then she should be taken to the precept platform, placed in a visible place, away from a place where she can be heard. At this time, it should be asked) 'Is the Saṃgha in harmony? The Saṃgha should do the Saṃgha's business with one mind in harmony. Upadhyayani so-and-so, Śrāmaṇerī so-and-so, the Saṃgha should grant her a two-year period of training in the precepts.' (Say this three times. If the Saṃgha is in harmony with one mind, the Śrāmaṇerī should be called, taught to prostrate at the feet of the Saṃgha one by one, and then taught to request a two-year period of training in the precepts from the Saṃgha, saying thus) 'Venerable Bhikṣuṇī Saṃgha, listen! I, the Śrāmaṇerī named so-and-so

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，因和上尼某甲，從僧乞二歲學戒，和上尼某甲。僧當與我某甲二歲學戒，和上尼某甲。慈愍故。」(如是三乞。即時戒師應僧中唱)

「大德尼僧聽！沙彌尼某甲，因和上尼某甲，從僧乞二歲學戒，和上尼某甲。若僧時到僧忍聽，僧當與某甲二歲學戒，和上尼某甲。如是白。」

「大德尼僧聽！沙彌尼某甲，從和上尼某甲，從僧乞二歲學戒，和上尼某甲。僧今與某甲二歲學戒，和上尼某甲。誰諸長老忍與某甲二歲學戒，和上尼某甲，忍者是長老默然；誰不忍者便說。是初羯磨成就不？」(如是三說)

「僧已忍與某甲二歲學戒竟，和上尼某甲。僧忍，默然故，是事如是持。」(即時為式叉摩尼說六法也)

「汝某甲聽！佛世尊多陀阿伽度、阿羅訶、三藐三佛陀知者見者，說戒式叉摩尼六法。汝式叉摩尼盡壽受持。

「佛種種因緣呵欲欲想、欲欲覺、欲欲熱，讚歎斷欲、除欲想、滅欲熱。若式叉摩尼同入學法中，不捨戒、戒羸不出相，隨心想受淫慾乃至共畜生，是非式叉摩尼、非沙門尼、非釋女，失滅式叉摩尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責偷奪法，讚歎不偷奪法，乃至一條線、一寸納、一渧油分齊尚不應犯。是中佛制極少乃至五錢若五錢直。若

【現代漢語翻譯】 現代漢語譯本： 『因為和尚尼某甲（尼姑的名字），向僧團請求兩年學戒，和尚尼某甲（尼姑的名字）。僧團應當允許我某甲（尼姑的名字）兩年學戒，和尚尼某甲（尼姑的名字）。請慈悲憐憫。』（像這樣請求三次。這時戒師應該在僧團中宣告） 『大德尼僧團請聽！沙彌尼某甲（尼姑的名字），因為和尚尼某甲（尼姑的名字），向僧團請求兩年學戒，和尚尼某甲（尼姑的名字）。如果僧團時間允許，僧團同意，僧團應當允許某甲（尼姑的名字）兩年學戒，和尚尼某甲（尼姑的名字）。就這樣稟告。』 『大德尼僧團請聽！沙彌尼某甲（尼姑的名字），從和尚尼某甲（尼姑的名字），向僧團請求兩年學戒，和尚尼某甲（尼姑的名字）。僧團現在允許某甲（尼姑的名字）兩年學戒，和尚尼某甲（尼姑的名字）。哪位長老同意允許某甲（尼姑的名字）兩年學戒，和尚尼某甲（尼姑的名字），同意的長老就默然；誰不同意就說出來。這第一次羯磨（羯磨指僧團的議事程式）是否成就？』（像這樣說三次） 『僧團已經同意允許某甲（尼姑的名字）兩年學戒完畢，和尚尼某甲（尼姑的名字）。僧團同意，因為默然，這件事就這樣成立。』（這時為式叉摩尼（準備受具足戒的女子）說六法） 『你某甲（尼姑的名字）聽著！佛世尊多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺者）知者見者，說戒式叉摩尼六法。你式叉摩尼盡一生受持。 『佛陀以種種因緣呵斥貪慾、欲想、欲覺、欲熱，讚歎斷欲、去除欲想、滅除欲熱。如果式叉摩尼在共同學習佛法的過程中，不捨棄戒律、戒律衰弱沒有顯現出來，隨心所想感受淫慾乃至與畜生髮生關係，這就不是式叉摩尼、不是沙門尼（比丘尼）、不是釋迦族的女子，喪失了式叉摩尼的資格。這件事盡一生都不應該犯，你能夠持守嗎？』（回答：能） 『佛陀以種種因緣呵責偷盜行為，讚歎不偷盜行為，哪怕是一條線、一寸布、一滴油的程度都不應該觸犯。其中佛陀制定最少乃至五錢或者價值五錢的東西。如果

【English Translation】 English version: 'Because of Upajjhaya (preceptor) Bhikkhuni (female monastic) N.N. (name of the Bhikkhuni), I request from the Sangha (community of monastics) two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). The Sangha should grant me, N.N. (name of the Bhikkhuni), two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). Out of compassion.' (Request three times in this manner. Then the preceptor should announce in the Sangha) 'Venerable Bhikkhuni Sangha, listen! Sramaneri (female novice) N.N. (name of the Bhikkhuni), because of Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni), requests from the Sangha two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). If it is the Sangha's time, may the Sangha consent, the Sangha should grant N.N. (name of the Bhikkhuni) two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). This is the announcement.' 'Venerable Bhikkhuni Sangha, listen! Sramaneri N.N. (name of the Bhikkhuni), from Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni), requests from the Sangha two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). The Sangha now grants N.N. (name of the Bhikkhuni) two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). Which elders consent to grant N.N. (name of the Bhikkhuni) two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni), those elders who consent, let them be silent; whoever does not consent, let them speak. Is this first Kamma (formal act of the Sangha) accomplished?' (Say this three times) 'The Sangha has consented to grant N.N. (name of the Bhikkhuni) two years of training in the precepts, Upajjhaya Bhikkhuni N.N. (name of the Bhikkhuni). The Sangha consents, because of silence, this matter is thus established.' (Then explain the six rules to the Siksamana (female trainee)) 'You, N.N. (name of the Bhikkhuni), listen! The Buddha, the Blessed One, the Tathagata (one who has thus come), the Arhat (worthy one), the Samyaksambuddha (perfectly enlightened one), the Knower, the Seer, has spoken of the six rules for the Siksamana. You, Siksamana, should uphold them for the rest of your life. 'The Buddha, through various causes, has criticized lust, lustful thoughts, lustful perceptions, lustful heat, and praised the abandonment of lust, the removal of lustful thoughts, the extinguishing of lustful heat. If a Siksamana, while studying the Dharma together, does not abandon the precepts, the precepts weaken without being revealed, and indulges in sexual desire even with an animal, then she is not a Siksamana, not a Sramanerika (female novice), not a daughter of the Sakyas (clan of the Buddha), and loses the status of a Siksamana. This matter should not be violated for the rest of your life, can you uphold this?' (Answer: I can) 'The Buddha, through various causes, has criticized stealing, and praised not stealing, even to the extent of a thread, an inch of cloth, or a drop of oil should not be violated. Among these, the Buddha has prescribed a minimum of five coins or the value of five coins. If

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式叉摩尼隨所偷奪事，若王捉、若殺、若打、若縛、若擯出、若輸金罪，若作是言：『汝賊、汝小兒、汝癡、汝墮官罪。』若式叉摩尼如是偷奪者，是非式叉摩尼、非沙門尼、非釋女，失滅式叉摩尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責殺生，讚歎不殺，乃至蟻子尚不應殺，何況於人。若式叉摩尼故奪人命，若持刀與、若教死、嘆死作如是言：『咄！人用惡活為？死勝生。』隨彼心樂死，種種因緣教死嘆死，若作憂多殺、若頭多殺、作弶作網作撥，若作毗陀羅殺、若似毗陀羅殺、若斷氣殺、若墮胎殺、若按腹殺，若推著火中水中、若從高推下、若遣使道中死，乃至母腹中初得二根身根命根歌羅羅中生，噁心方便令奪其命。從是因緣死者，是非式叉摩尼、非沙門尼、非釋女，失滅式叉摩尼法。是事盡壽不應犯，汝能持不？」(答能)

「佛種種因緣呵責妄語，讚歎不妄語，乃至戲笑尚不應妄語，何況故妄語。若式叉摩尼不知不見空無過人法，自言我如是知如是見，我得須陀洹果乃至阿羅漢果，我得初禪二禪三禪，我得慈悲喜捨、無量空處識處無所有處非想非非想處定，我得不凈觀、阿那般那念；諸天來至我所，諸龍、夜叉、薜荔伽、毗舍阇、鳩槃茶、羅剎等來至我所，彼問我答、我

【現代漢語翻譯】 現代漢語譯本： 關於式叉摩尼（Śikṣamāṇā，學法女）偷盜之事，如果國王捉拿、殺害、毆打、捆綁、驅逐、判處罰金，或者說：『你是賊、你是小孩、你是愚癡之人、你犯了丟官之罪。』如果式叉摩尼做了這樣的偷盜行為，她就不是式叉摩尼、不是沙門尼（Śrāmaṇerī，沙彌尼）、不是釋迦族之女，喪失了式叉摩尼的資格。這件事終身不應觸犯，你能持守嗎？（答：能）

佛陀以種種因緣呵斥殺生，讚歎不殺生，甚至連螞蟻都不應該殺害，更何況是人。如果式叉摩尼故意殺人，或者遞刀給人、或者教唆他人去死、讚歎死亡，說這樣的話：『唉！人活著有什麼用？死了比活著好。』隨順他人想死的心，用種種因緣教唆他人去死，讚歎死亡，或者用憂多殺、或者用頭多殺，製作繩索、網羅、陷阱，或者用毗陀羅殺、或者類似毗陀羅殺的方法，或者斷氣殺、或者墮胎殺、或者按壓腹部殺，或者推入火中、水中，或者從高處推下，或者派遣使者在途中殺害，乃至在母親腹中剛開始形成二根（身根、命根），在歌羅羅（kalala，凝滑位）階段，心懷惡意，用方便法奪取其性命。因為這些因緣而死的人，如果是由式叉摩尼所為，她就不是式叉摩尼、不是沙門尼、不是釋迦族之女，喪失了式叉摩尼的資格。這件事終身不應觸犯，你能持守嗎？（答：能）

佛陀以種種因緣呵斥妄語，讚歎不妄語，甚至開玩笑都不應該說謊，更何況是故意說謊。如果式叉摩尼對於自己不知、不見、沒有證得的超人法，卻說自己如此知、如此見，我證得了須陀洹果（Srota-āpanna，入流果）乃至阿羅漢果（Arhat，無學果），我證得了初禪、二禪、三禪，我證得了慈悲喜捨四無量心、無量空處定、識處定、無所有處定、非想非非想處定，我證得了不凈觀、阿那般那念（ānāpānasmṛti，安般念）；諸天來到我這裡，諸龍、夜叉（Yakṣa，藥叉）、薜荔伽（Preta，餓鬼）、毗舍阇（Piśāca，食人鬼）、鳩槃茶（Kumbhāṇḍa，甕形鬼）、羅剎（Rākṣasa，羅剎）等來到我這裡，他們問我問題，我回答他們

【English Translation】 English version: Regarding the matter of a Śikṣamāṇā (a female trainee in Buddhism) stealing, if the king arrests, kills, beats, binds, banishes, or fines her, or says: 'You are a thief, you are a child, you are foolish, you have committed an offense leading to dismissal.' If a Śikṣamāṇā commits such theft, she is not a Śikṣamāṇā, not a Śrāmaṇerī (a female novice), not a daughter of the Śākya clan, and loses the status of a Śikṣamāṇā. This matter should not be violated for life. Can you uphold this? (Answer: I can)

The Buddha, through various causes and conditions, rebukes killing and praises non-killing, stating that even an ant should not be killed, let alone a human being. If a Śikṣamāṇā intentionally takes a human life, or hands a knife to someone, or instigates death, or praises death, saying such words: 'Alas! What is the use of living a miserable life? Death is better than life.' Following the other person's desire to die, through various causes and conditions, instigating death and praising death, or using Yuta killing, or using Tautā killing, making ropes, nets, or snares, or using Vidhura killing, or methods similar to Vidhura killing, or killing by cutting off breath, or killing by abortion, or killing by pressing the abdomen, or pushing into fire or water, or pushing down from a high place, or sending messengers to kill on the road, even from the moment the two roots (body root and life root) first form in the mother's womb, in the Kalala (the first stage of embryonic development), with malicious intent, using expedient means to take its life. If death occurs due to these causes, and it is done by a Śikṣamāṇā, she is not a Śikṣamāṇā, not a Śrāmaṇerī, not a daughter of the Śākya clan, and loses the status of a Śikṣamāṇā. This matter should not be violated for life. Can you uphold this? (Answer: I can)

The Buddha, through various causes and conditions, rebukes false speech and praises non-false speech, stating that even in jest, one should not lie, let alone intentionally lie. If a Śikṣamāṇā, regarding superhuman qualities that she does not know, see, or attain, claims that she knows and sees them, that she has attained the fruit of Srota-āpanna (Stream-enterer) up to the fruit of Arhat (Worthy One), that she has attained the first Dhyana, second Dhyana, third Dhyana, that she has attained the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, the Samadhi of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, that she has attained the contemplation of impurity, ānāpānasmṛti (mindfulness of breathing); that Devas (gods) come to her, that Nāgas (dragons), Yakṣas (demons), Pretas (hungry ghosts), Piśācas (flesh-eating demons), Kumbhāṇḍas (dwarf demons), and Rākṣasas (ogres) come to her, that they ask her questions, and she answers them

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問彼答。若式叉摩尼如是妄語者，是非式叉摩尼、非沙門尼、非釋女，失滅式叉摩尼法。是事盡壽不應犯，汝能持不？」(答能)

「佛種種因緣呵欲欲想、欲欲覺、欲欲熱；讚歎斷欲、除欲想、滅欲熱。若式叉摩尼有漏心，聽漏心男子，髮際至腕膝已上，卻衣順摩逆摩抱捉牽推、舉上舉下若按若掐，是非式叉摩尼、非沙門尼、非釋女，失滅式叉摩尼法；若犯者可更受。是事盡壽不應犯，汝能持不？」(答能)

「佛種種因緣呵欲欲想、欲欲覺、欲欲熱；讚歎斷欲、除欲想、滅欲熱。若式叉摩尼有漏心，聽漏心男子，捉手捉衣共立共語，共期入屏覆處，待男子來自身往就，如白衣女人。此八事示貪著相，是非式叉摩尼、非沙門尼、非釋女，失滅式叉摩尼法；若犯更受。是事盡壽不應犯，汝能持不？(答能)

「汝某甲聽！僧已與汝二歲學法，式叉摩尼受持六法名式叉摩尼。汝得具滿和上阿阇梨、具滿比丘尼僧，得好國土、得好行處。轉輪聖王所愿尚不能滿，汝今已具滿，當恭敬三寶：佛寶、法寶、比丘僧寶，當供養和上阿阇梨，恭敬上中下坐，當勤三學：善戒學、善心學、善慧學，當修三脫門：空、無相、無作，當勤三業：坐禪、誦經、勸作眾事。汝行是法，當開甘露門，得須陀洹果、斯陀含果、

【現代漢語翻譯】 現代漢語譯本 問：如果式叉摩尼（Siksamana，學戒女）如此妄語，就不是式叉摩尼、不是沙門尼（Sramanerika，沙彌尼）、不是釋迦族的女子，喪失了式叉摩尼的戒法。這件事終身不應該犯，你能夠持守嗎？（答：能夠）

佛陀以種種因緣呵斥對慾望的貪求、對慾望的思念、對慾望的感受；讚歎斷除慾望、去除慾望的思念、滅除慾望的感受。如果式叉摩尼心有漏失，聽任有漏失之心的男子，從髮際到手腕膝蓋以上，脫去衣服順著或逆著撫摩、擁抱、拉扯、推搡、向上舉、向下按、按壓或掐捏，就不是式叉摩尼、不是沙門尼、不是釋迦族的女子，喪失了式叉摩尼的戒法；如果犯了，可以重新受戒。這件事終身不應該犯，你能夠持守嗎？（答：能夠）

佛陀以種種因緣呵斥對慾望的貪求、對慾望的思念、對慾望的感受；讚歎斷除慾望、去除慾望的思念、滅除慾望的感受。如果式叉摩尼心有漏失，聽任有漏失之心的男子，拉著手、拉著衣服，共同站立、共同說話，共同約定進入隱蔽之處，等待男子到來，自己前去靠近，如同世俗的女子。這八件事顯示了貪著之相，就不是式叉摩尼、不是沙門尼、不是釋迦族的女子，喪失了式叉摩尼的戒法；如果犯了，可以重新受戒。這件事終身不應該犯，你能夠持守嗎？（答：能夠）

你某甲聽著！僧團已經給予你兩年的學法時間，式叉摩尼受持六法，因此名為式叉摩尼。你得到了具足的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、具足的比丘尼僧團，得到了好的國土、得到了好的修行處所。轉輪聖王的願望尚且不能完全滿足，你現在已經具足圓滿，應當恭敬三寶：佛寶、法寶、比丘僧寶，應當供養和尚、阿阇梨，恭敬上座、中座、下座，應當勤奮修習三學：善戒學、善心學、善慧學，應當修習三解脫門：空、無相、無作，應當勤奮於三業：坐禪、誦經、勸人做各種事情。你奉行這些法，就能夠開啟甘露之門，得到須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）……

【English Translation】 English version Question and Answer. If a Siksamana (Siksamana, a female trainee) utters such falsehoods, she is not a Siksamana, not a Sramanerika (Sramanerika, a female novice), not a daughter of the Sakyas, and loses the Siksamana precepts. This matter should not be violated for the rest of your life. Can you uphold this?' (Answer: I can.)

The Buddha, through various causes and conditions, rebukes craving for desires, thoughts of desires, and feelings of desires; he praises the cessation of desires, the removal of thoughts of desires, and the extinguishing of feelings of desires. If a Siksamana has a defiled mind and allows a man with a defiled mind to touch her from her hairline to her wrists and knees, to remove her clothes and caress her forwards or backwards, to embrace, pull, push, lift up, press down, squeeze, or pinch her, she is not a Siksamana, not a Sramanerika, not a daughter of the Sakyas, and loses the Siksamana precepts; if she violates this, she can be re-ordained. This matter should not be violated for the rest of your life. Can you uphold this?' (Answer: I can.)

The Buddha, through various causes and conditions, rebukes craving for desires, thoughts of desires, and feelings of desires; he praises the cessation of desires, the removal of thoughts of desires, and the extinguishing of feelings of desires. If a Siksamana has a defiled mind and allows a man with a defiled mind to hold her hand, hold her clothes, stand together, talk together, agree to enter a secluded place, wait for the man to come, and approach him herself, like a laywoman. These eight things show signs of attachment, and she is not a Siksamana, not a Sramanerika, not a daughter of the Sakyas, and loses the Siksamana precepts; if she violates this, she can be re-ordained. This matter should not be violated for the rest of your life. Can you uphold this?' (Answer: I can.)

You, so-and-so, listen! The Sangha has given you two years to study the Dharma. A Siksamana upholds six precepts and is therefore called a Siksamana. You have obtained a complete Upadhyaya (Upadhyaya, preceptor), an Acarya (Acarya, teacher), a complete Bhikkhuni Sangha, a good country, and a good place to practice. Even the wishes of a Chakravartin (universal monarch) cannot be completely fulfilled, but you have now obtained completeness. You should respect the Three Jewels: the Buddha Jewel, the Dharma Jewel, and the Bhikkhu Sangha. You should offer to the Upadhyaya and Acarya, and respect those of senior, middle, and junior standing. You should diligently practice the Three Learnings: the Learning of Good Morality, the Learning of Good Mind, and the Learning of Good Wisdom. You should cultivate the Three Doors of Liberation: emptiness, signlessness, and wishlessness. You should be diligent in the Three Actions: meditation, reciting scriptures, and encouraging others to do various things. If you practice these Dharmas, you will open the gate of nectar and attain the Srotapanna (Srotapanna, stream-enterer) fruit, the Sakrdagamin (Sakrdagamin, once-returner) fruit...

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阿那含果、阿羅漢果。如蓮華在水日夜增長，法諸善根亦復如是，于佛法中日夜增長。余殘諸戒，和上阿阇梨當漸漸為汝廣說。

「釋師子法中，　　已獲難得戒； 　無難時難得，　　已得勿使空。」 　頭面禮僧足，　　右繞歡喜去。

大比丘尼壇文第六(式叉摩尼初來入尼僧中，頭面一一禮僧足。禮僧足已，尼戒師應教受衣缽，應問：「此五衣缽是汝有不？」答言：「是。」應教效我語)

「我某甲，是衣僧伽梨若干條受，割截成。我某甲不離宿受持。」(如是三說)

「我某甲，是衣郁多羅僧七條受，兩長一短割截成。我某甲不離宿受持。」(如是三說)

「我某甲，是衣安陀會五條受，一長一短割截成。我某甲不離宿受持。」(如是三說)

若僧伽梨縵，應言：「是縵衣僧伽梨受持。」餘二衣亦爾。

「我某甲，是覆肩衣受，長四肘廣二肘半。是覆肩衣，我某甲不離宿受持。」(如是三說)

「我某甲，是衣厥修羅受，長四肘、廣二肘半。是厥修羅，我某甲不離宿受持。」(如是三說)

「我某甲，是缽多羅應量受持，常用故。」(如是三說。次教令求和上尼)

「大德憶念！我式叉摩尼某甲，求尊為和上尼。愿尊為我某甲作和上尼，我某甲因

【現代漢語翻譯】 現代漢語譯本 阿那含果（Anāgāmi-phala，不還果）、阿羅漢果（Arhat-phala，無學果）。如同蓮花在水中日夜生長，法的各種善根也同樣如此，在佛法中日夜增長。剩餘的各種戒律，和尚（Upadhyaya）阿阇梨（Ācārya）應當逐漸為你詳細解說。 『在釋迦牟尼（Śākyamuni）的教法中， 已獲得難得的戒律； 在沒有困難的時候尚且難得， 已經得到就不要讓它空費。』 頭面頂禮僧眾的腳，右繞后歡喜離去。 大比丘尼壇文第六（式叉摩尼（Śikṣamāṇā）初來進入比丘尼僧團中，頭面一一頂禮僧眾的腳。頂禮僧眾的腳后，尼戒師應當教導她接受衣缽，應當問：『這五衣缽是你的嗎？』回答說：『是。』應當教她效仿我說） 『我某甲，這件僧伽梨（Saṃghāṭī）若干條縫製成的衣服接受了，割截而成。我某甲不離宿受持。』（這樣說三遍） 『我某甲，這件郁多羅僧（Uttarāsaṃga）七條縫製成的衣服接受了，兩長一短割截而成。我某甲不離宿受持。』（這樣說三遍） 『我某甲，這件安陀會（Antarvāsa）五條縫製成的衣服接受了，一長一短割截而成。我某甲不離宿受持。』（這樣說三遍） 如果僧伽梨是縵衣（māna-cīvara），應當說：『這件縵衣僧伽梨接受受持。』其餘兩件衣服也一樣。 『我某甲，這件覆肩衣接受了，長四肘廣二肘半。這件覆肩衣，我某甲不離宿受持。』（這樣說三遍） 『我某甲，這件厥修羅（Khurasūra）接受了，長四肘、廣二肘半。這件厥修羅，我某甲不離宿受持。』（這樣說三遍） 『我某甲，這個缽多羅（Pātra）應量受持，常用故。』（這樣說三遍。接著教令她請求和尚尼（Upādhyāyinī）） 『大德憶念！我式叉摩尼某甲，請求尊者作為我的和尚尼。愿尊者為我某甲作和尚尼，我某甲因尊者而得利益。』

【English Translation】 English version Anāgāmi-phala (the fruit of Non-Returning), Arhat-phala (the fruit of Arahantship). Just as a lotus flower grows day and night in the water, so too do the various roots of goodness of the Dharma grow day and night in the Buddha's teachings. The remaining precepts, the Upadhyaya (preceptor) and Ācārya (teacher) should gradually explain to you in detail. 『In the Śākyamuni's Dharma, one has obtained the precepts that are difficult to obtain; difficult to obtain even in times without difficulty, having obtained them, do not let them be in vain.』 Bow down with head and face to the feet of the Sangha, circumambulate to the right, and depart with joy. The Sixth Chapter on the Bhikṣuṇī Ordination Platform (When a Śikṣamāṇā first enters the Bhikṣuṇī Sangha, she bows down with head and face to the feet of each member of the Sangha. After bowing down to the feet of the Sangha, the Bhikṣuṇī preceptor should instruct her to receive the robes and bowl, and should ask: 'Are these five robes and bowl yours?' She replies: 'Yes.' She should be taught to imitate my words) 『I, so-and-so, accept this Saṃghāṭī robe, made of so many strips, cut and sewn together. I, so-and-so, will not separate from it overnight, and will uphold it.』 (Say this three times) 『I, so-and-so, accept this Uttarāsaṃga robe, made of seven strips, two long and one short, cut and sewn together. I, so-and-so, will not separate from it overnight, and will uphold it.』 (Say this three times) 『I, so-and-so, accept this Antarvāsa robe, made of five strips, one long and one short, cut and sewn together. I, so-and-so, will not separate from it overnight, and will uphold it.』 (Say this three times) If the Saṃghāṭī is a māna-cīvara (robe of measure), one should say: 『This māna-cīvara Saṃghāṭī I accept and uphold.』 The other two robes are also the same. 『I, so-and-so, accept this shoulder-covering cloth, four cubits long and two and a half cubits wide. This shoulder-covering cloth, I, so-and-so, will not separate from it overnight, and will uphold it.』 (Say this three times) 『I, so-and-so, accept this Khurasūra, four cubits long and two and a half cubits wide. This Khurasūra, I, so-and-so, will not separate from it overnight, and will uphold it.』 (Say this three times) 『I, so-and-so, accept and uphold this Pātra (bowl) of appropriate size, for common use.』 (Say this three times. Then instruct her to request an Upādhyāyinī (female preceptor)) 『Venerable ones, remember! I, Śikṣamāṇā so-and-so, request the Venerable one to be my Upādhyāyinī. May the Venerable one be my Upādhyāyinī, so-and-so, and I, so-and-so, will benefit because of the Venerable one.』

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和上尼故，僧當與我某甲作乞屬和上尼羯磨。慈愍故。」(如是三說。戒師應問)「能為某甲作和上尼不？」(和上尼答言：「能。」應教著見處離聞處。尼戒師應僧中作如是唱)「誰能為某甲作教授師？」(一比丘尼言：「我能。」佛言如是，比丘尼若成就五法，應差作教師。何等五？不隨愛教、瞋教、悕教、癡教、知教不教應知。教師即時唱)

「大德尼僧聽！式叉摩尼某甲，從和上尼某甲求受具足戒，某甲能作教師，為教某甲故。若僧時到僧忍聽，某甲作教師，為教某甲。如是白。」

「大德尼僧聽！式叉摩尼某甲，從和上尼某甲，求受具足戒，某甲能作教師教某甲。誰諸尼僧忍立某甲為教師，為教某甲，忍者是長老默然；誰不忍者便說。」「僧已忍立某甲為教師，教某甲竟。僧忍，默然故，是事如是持。」(已被羯磨者應往式叉摩尼所教正衣服，右膝著地合掌而問)

「汝某甲聽！今是至誠時、實語時。我今問汝，實當言實、不實當言不實。汝是女不？是人不？非是非人不？非畜生不？非是不能女不？女根上有毛不？不枯壞不？不帶下病不？非偏不？不二道合不？女根不小不？非是不能產不？非是無乳不？非是一乳不？非是恒月水不？非無月忌不？非婢不？非客作不？非買得不？非破得不

【現代漢語翻譯】 現代漢語譯本：『和上尼（Upajjhaya，尼師）在上，我某甲請求您作為我的乞屬和上尼羯磨（Kamma，羯磨是佛教僧團中的一種儀式）。請您慈悲憐憫。』（如此重複三次。戒師應該問）『您能為某甲做和上尼嗎？』（和上尼回答說：『能。』應該教導她到能看見的地方，遠離能聽見的地方。尼戒師應該在僧團中這樣唱）『誰能為某甲做教授師？』（一位比丘尼說：『我能。』佛說：『是的，比丘尼如果成就五法，應該被差遣做教師。』哪五種？不隨順愛慾教導、嗔恚教導、希望教導、愚癡教導，知道該教導的和不該教導的。教師即時唱） 『大德尼僧聽！式叉摩尼（Siksamana，學戒女）某甲，從和上尼某甲請求受具足戒，某甲能做教師，爲了教導某甲的緣故。如果僧團時間已到，僧團忍可聽許，某甲做教師，爲了教導某甲。如是稟白。』 『大德尼僧聽！式叉摩尼某甲，從和上尼某甲，請求受具足戒，某甲能做教師教導某甲。哪位尼僧忍可立某甲為教師，爲了教導某甲，忍可者是長老，默然不語；誰不忍可的便說出來。』『僧團已經忍可立某甲為教師，教導某甲完畢。僧團忍可，因為默然的緣故，這件事就這樣成立。』（已經被羯磨者應該前往式叉摩尼處，教導她整理衣服，右膝著地，合掌而問） 『你某甲聽著！現在是至誠的時候、說實話的時候。我現在問你，真實應當說真實，不真實應當說不真實。你是女人嗎？是人嗎？不是非人嗎？不是畜生嗎？不是不能行淫的女人嗎？女根上有毛嗎？沒有枯壞嗎？沒有白帶病嗎？不是偏盲嗎？不是陰陽人嗎？女根不小嗎？不是不能生育嗎？不是沒有乳汁嗎？不是隻有一個乳房嗎？不是每月都有月經嗎？不是沒有月經嗎？不是奴婢嗎？不是短工嗎？不是買來的嗎？不是通過殘疾獲得的嗎？』

【English Translation】 English version: 『Venerable Upajjhaya (female preceptor), I, so-and-so, request you to perform the Kamma (act) of requesting affiliation with the Upajjhaya. Out of compassion.』 (Thus, say it three times. The preceptress should ask) 『Can you be the Upajjhaya for so-and-so?』 (The Upajjhaya answers: 『I can.』 She should be taught to go to a place where she can see and away from where she can hear. The female preceptress should announce in the Sangha (community) thus) 『Who can be the teacher for so-and-so?』 (One Bhikkhuni (nun) says: 『I can.』 The Buddha said: 『Yes, a Bhikkhuni who has achieved five qualities should be appointed as a teacher.』 What are the five? Not teaching out of love, teaching out of anger, teaching out of hope, teaching out of delusion, knowing what should be taught and what should not be taught. The teacher immediately announces) 『Listen, Venerable Sangha of Bhikkhunis! Siksamana (female trainee) so-and-so, requests full ordination from Upajjhaya so-and-so, I can be the teacher, for the sake of teaching so-and-so. If the Sangha is ready, let the Sangha permit, I will be the teacher, for the sake of teaching so-and-so. This is the announcement.』 『Listen, Venerable Sangha of Bhikkhunis! Siksamana so-and-so, requests full ordination from Upajjhaya so-and-so, I can be the teacher to teach so-and-so. Which Bhikkhunis consent to appoint me as the teacher, for the sake of teaching so-and-so, those who consent are the elders, remaining silent; whoever does not consent should speak up.』 『The Sangha has already consented to appoint me as the teacher, the teaching of so-and-so is completed. The Sangha consents, because of the silence, this matter is thus established.』 (The one who has been through the Kamma should go to the Siksamana, teach her to arrange her robes properly, kneel on her right knee, and ask with palms together) 『Listen, you so-and-so! Now is the time for sincerity, the time for telling the truth. I am now asking you, what is true should be said as true, what is not true should be said as not true. Are you a woman? Are you a human being? Are you not a non-human being? Are you not an animal? Are you not a woman who cannot have intercourse? Is there hair on your female organ? Is it not withered? Do you not have leucorrhea? Are you not one-eyed? Are you not a hermaphrodite? Is your female organ not small? Are you not unable to give birth? Are you not without milk? Do you not have only one breast? Do you not have menstruation every month? Do you not have no menstruation? Are you not a slave? Are you not a hired worker? Are you not bought? Are you not obtained through disability?』

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？非兵婦不？非吏婦不？非犯官事不？不負他物不？女人有如是等病：癩病、癰疽病、銷盡病、癲狂病、長病、熱病，無如是等病不？父母夫主在不？若言在，父母夫主聽出家不？五衣缽具不？汝字何等？和上尼字誰？」答言：「我字某甲，和上尼名某甲。」(尼教師問竟應白僧：「是式叉摩尼某甲，我已問竟。」尼羯磨師應言：「清凈者將來。」次教乞屬和上，尼羯磨應言)

「大德尼僧聽！我某甲，因和上尼某甲，求受具足戒。我某甲，今從僧乞屬和上尼羯磨，和上尼某甲。僧當與我某甲作屬和上尼羯磨，和上尼某甲。慈愍故。」(如是三說。尼戒師應僧中作如是唱)

「大德尼僧聽！某甲，因和上尼某甲，求受具足戒。某甲今從眾僧乞屬和上尼羯磨，和上尼某甲。若僧時到僧忍聽，我今僧中問某甲無遮道法。如是白。」(戒師僧中問遮法，與上教師問遮法中同，上以空靜處、此以眾中以為異耳)

「大德尼僧聽！頗有未問者不？若未問者當更問，已問者默然。」(是中尼戒師即時應僧中唱)

「大德尼僧聽！式叉摩尼某甲，從和上尼某甲，求受具足戒。某甲已從僧乞屬和上尼羯磨，和上尼某甲。某甲自說清凈，無諸難事、年歲已滿、衣缽具足，某甲和上尼某甲。若僧時到僧忍聽，僧當

【現代漢語翻譯】 現代漢語譯本 『你不是士兵的妻子吧？你不是官吏的妻子吧？你沒有觸犯官司吧？你沒有欠別人的東西吧？你有沒有像這樣的疾病：麻風病、癰疽病、消耗性疾病、癲狂病、長期疾病、熱病，沒有這些疾病吧？你的父母和丈夫健在嗎？』如果回答『健在』，『你的父母和丈夫允許你出家嗎？』『五衣和缽都齊全了嗎？你叫什麼名字？你的授戒尼師叫什麼？』回答說：『我叫某甲，我的授戒尼師叫某甲。』（尼教師問完后應該稟告僧眾：『這位是式叉摩尼（Siksamana，學戒女）某甲，我已經問完了。』尼羯磨師（Nikarmacarya，授戒阿阇梨）應該說：『清凈者請過來。』接著教她請求歸屬於授戒尼師，尼羯磨師應該說） 『大德尼僧聽著！我某甲，因為授戒尼師某甲，請求受具足戒。我某甲，現在向僧眾請求歸屬於授戒尼師羯磨，授戒尼師某甲。僧眾應當為我某甲作歸屬於授戒尼師羯磨，授戒尼師某甲。請慈悲憐憫。』（這樣說三遍。尼戒師應該在僧眾中這樣唱） 『大德尼僧聽著！某甲，因為授戒尼師某甲，請求受具足戒。某甲現在向僧眾請求歸屬於授戒尼師羯磨，授戒尼師某甲。如果僧眾時間已到，僧眾允許，我現在在僧眾中詢問某甲有無遮道法（妨礙修道的罪業）。就這樣稟告。』（戒師在僧眾中詢問遮法，與上面教師詢問遮法相同，只是上面是在空靜處，這裡是在僧眾中，這是不同之處） 『大德尼僧聽著！還有沒問的嗎？如果沒問的應當再問，已經問過的保持沉默。』（這時尼戒師立即應該在僧眾中唱） 『大德尼僧聽著！式叉摩尼（Siksamana，學戒女）某甲，從授戒尼師某甲，請求受具足戒。某甲已經向僧眾請求歸屬於授戒尼師羯磨，授戒尼師某甲。某甲自己說清凈，沒有各種難事、年齡已滿、衣缽齊全，某甲的授戒尼師是某甲。如果僧眾時間已到，僧眾允許，僧眾應當』

【English Translation】 English version 'Are you not a soldier's wife? Are you not an official's wife? Are you not involved in any official matters? Do you not owe anything to others? Do you have any of the following diseases: leprosy, carbuncles, wasting disease, epilepsy, chronic illness, fever? Do you not have any of these diseases? Are your parents and husband alive?' If she says 'They are alive,' 'Do your parents and husband allow you to renounce the world?' 'Are the five robes and bowl complete?' 'What is your name? What is the name of your preceptress?' She answers, 'My name is so-and-so, and my preceptress's name is so-and-so.' (After the nun teacher finishes questioning, she should report to the monks: 'This is Siksamana (Siksamana, trainee nun) so-and-so, and I have finished questioning her.' The Nikarmacarya (Nikarmacarya, ordination master) should say: 'Let the pure one come forward.' Then teach her to request affiliation with the preceptress, and the Nikarmacarya should say) 'Listen, venerable nuns! I, so-and-so, because of preceptress so-and-so, request to receive the full ordination. I, so-and-so, now request from the Sangha affiliation with the preceptress Nikarma, preceptress so-and-so. The Sangha should perform for me, so-and-so, the affiliation with the preceptress Nikarma, preceptress so-and-so. Out of compassion.' (Say this three times. The nun preceptor should chant this in the Sangha) 'Listen, venerable nuns! So-and-so, because of preceptress so-and-so, requests to receive the full ordination. So-and-so now requests from the Sangha affiliation with the preceptress Nikarma, preceptress so-and-so. If the Sangha is ready and the Sangha agrees, I will now ask so-and-so in the Sangha about the obstructing Dharmas (sins that hinder the path). Report it in this way.' (The preceptor asks about the obstructing Dharmas in the Sangha, which is the same as the teacher asking about the obstructing Dharmas above, except that the above was in a quiet place, and this is in the Sangha, which is the difference) 'Listen, venerable nuns! Is there anyone who has not been asked? If there is anyone who has not been asked, they should ask again; those who have been asked should remain silent.' (At this time, the nun preceptor should immediately chant in the Sangha) 'Listen, venerable nuns! Siksamana (Siksamana, trainee nun) so-and-so, from preceptress so-and-so, requests to receive the full ordination. So-and-so has already requested from the Sangha affiliation with the preceptress Nikarma, preceptress so-and-so. So-and-so declares herself to be pure, without any difficulties, of full age, with complete robes and bowl, and so-and-so's preceptress is so-and-so. If the Sangha is ready and the Sangha agrees, the Sangha should'

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與某甲作屬和上尼羯磨，和上尼某甲。如是白。」

「大德尼僧聽！式叉摩尼某甲，從和上尼某甲，求受具足戒。某甲已從眾僧乞屬和上尼羯磨，和上尼某甲。某甲自說清凈，無諸難事、年歲已滿、衣缽具足，某甲和上尼某甲。僧今與某甲作屬和上尼羯磨，和上尼某甲。諸尼僧忍與某甲作屬和上尼羯磨，和上尼某甲，忍者是長老默然；誰不忍者便說。是初羯磨成就不？」(如是三說)「僧已忍為某甲作屬和上尼羯磨，和上尼某甲竟。僧忍，默然故，是事如是持。」

(比丘尼眾應在尼寺中作如是羯磨竟，即日將至大僧中和合與受具足戒也)

入大僧中受具足壇文第七(將至大僧中，頭面一一禮僧足，禮僧足已應教從和上尼乞受具足戒，應言)

「大德憶念！我某甲，求尊為和上尼。愿尊為我某甲作和上尼。我某甲依和上尼故，僧當與我某甲受具足戒，慈愍故。」(如是三說。故次教從僧乞受具足戒，應言)

「大德僧聽！我某甲，從和上尼某甲，求受具足戒。我某甲今從眾僧乞受具足戒，和上尼某甲。僧當濟度我，與我某甲受具足戒，慈愍故。」(如是三乞。一比丘應僧中唱)

「大德僧聽！某甲從和上尼某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上尼某甲。若僧時到僧

【現代漢語翻譯】 現代漢語譯本： 『與某甲（具體名字）作為依止的和尚尼，和尚尼是某甲（具體名字）。就這樣稟告。』

『大德尼僧聽！式叉摩尼（受過沙彌尼戒，但未受具足戒的女子）某甲（具體名字），從和尚尼某甲（具體名字）處，請求受具足戒（比丘尼戒）。某甲（具體名字）已經從眾僧處請求依止和尚尼的羯磨（羯磨指僧團的議事程式），和尚尼是某甲（具體名字）。某甲（具體名字）自述清凈，沒有諸種障礙，年齡已滿，衣缽具足，某甲（具體名字）的和尚尼是某甲（具體名字）。僧團現在為某甲（具體名字）作依止和尚尼的羯磨，和尚尼是某甲（具體名字）。諸位尼僧如果認可為某甲（具體名字）作依止和尚尼的羯磨，和尚尼是某甲（具體名字），認可的長老就默然不語；誰不認可就請說出來。這第一次羯磨是否成就？』（這樣重複三次）『僧團已經認可為某甲（具體名字）作依止和尚尼的羯磨，和尚尼是某甲（具體名字）完畢。僧團認可，因為默然的緣故，這件事就這樣決定了。』

（比丘尼眾應該在尼寺中完成這樣的羯磨之後，當天就帶到大僧（比丘僧團）中，共同給予具足戒）

入大僧中受具足戒壇文第七（帶到大僧中，頭面一一禮拜僧眾的腳，禮拜僧眾的腳之後，應該教導她從和尚尼處請求受具足戒，應該說）

『大德憶念！我某甲（具體名字），請求尊者作為我的和尚尼。愿尊者為我某甲（具體名字）作和尚尼。我某甲（具體名字）依靠和尚尼的緣故，僧團應當給我某甲（具體名字）受具足戒，因為慈悲憐憫的緣故。』（這樣重複三次。然後教導她從僧團處請求受具足戒，應該說）

『大德僧聽！我某甲（具體名字），從和尚尼某甲（具體名字）處，請求受具足戒。我某甲（具體名字）現在從眾僧處請求受具足戒，和尚尼是某甲（具體名字）。僧團應當救度我，給我某甲（具體名字）受具足戒，因為慈悲憐憫的緣故。』（這樣請求三次。一位比丘應該在僧團中唱誦）

『大德僧聽！某甲（具體名字）從和尚尼某甲（具體名字）處，請求受具足戒。某甲（具體名字）已經從眾僧處請求受具足戒，和尚尼是某甲（具體名字）。如果僧團認為時機已到，僧團……』

【English Translation】 English version: 'To associate with so-and-so (a specific name) as the Upadhyayini (preceptress), the Upadhyayini being so-and-so (a specific name). Thus, it is announced.'

'Venerable Bhikshuni Sangha, listen! Shikshamana (a female trainee who has taken the novice vows but not yet the full ordination) so-and-so (a specific name), from Upadhyayini so-and-so (a specific name), requests the full ordination (Bhikshuni ordination). So-and-so (a specific name) has already requested from the Sangha the Karma (a formal act of the Sangha) of associating with the Upadhyayini, the Upadhyayini being so-and-so (a specific name). So-and-so (a specific name) declares herself pure, without any hindrances, of full age, possessing robes and bowl, so-and-so's (a specific name) Upadhyayini being so-and-so (a specific name). The Sangha now performs the Karma of associating with the Upadhyayini for so-and-so (a specific name), the Upadhyayini being so-and-so (a specific name). Those Bhikshunis who agree to perform the Karma of associating with the Upadhyayini for so-and-so (a specific name), the Upadhyayini being so-and-so (a specific name), let the elders remain silent; whoever disagrees, let them speak. Is this the first Karma accomplished?' (Thus, it is said three times) 'The Sangha has agreed to perform the Karma of associating with the Upadhyayini for so-and-so (a specific name), the Upadhyayini being so-and-so (a specific name). The Sangha agrees, because of the silence, this matter is thus decided.'

(The Bhikshuni Sangha should complete such Karma in the nunnery, and on the same day, bring her to the great Sangha (Bhikshu Sangha) to jointly grant the full ordination)

The Seventh Text for Receiving Full Ordination in the Great Sangha (Having brought her to the great Sangha, she should bow her head and face to the feet of each member of the Sangha, and after bowing to the feet of the Sangha, she should be taught to request full ordination from the Upadhyayini, saying)

'Venerable ones, remember! I, so-and-so (a specific name), request the Venerable one to be my Upadhyayini. May the Venerable one be the Upadhyayini for me, so-and-so (a specific name). Because I, so-and-so (a specific name), rely on the Upadhyayini, the Sangha should grant me, so-and-so (a specific name), the full ordination, out of compassion.' (Thus, it is said three times. Then teach her to request full ordination from the Sangha, saying)

'Venerable Sangha, listen! I, so-and-so (a specific name), from Upadhyayini so-and-so (a specific name), request the full ordination. I, so-and-so (a specific name), now request the full ordination from the Sangha, the Upadhyayini being so-and-so (a specific name). The Sangha should deliver me, grant me, so-and-so (a specific name), the full ordination, out of compassion.' (Thus, it is requested three times. One Bhikshu should announce in the Sangha)

'Venerable Sangha, listen! So-and-so (a specific name) from Upadhyayini so-and-so (a specific name), requests the full ordination. So-and-so (a specific name) has already requested the full ordination from the Sangha, the Upadhyayini being so-and-so (a specific name). If the Sangha deems it the right time, the Sangha...'

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忍聽，我當僧中問某甲六法。如是白。」(應語彼言)「汝某甲聽！今是至誠時、實語時。我今僧中問汝，實當言實、不實當言不實。汝本來清凈不？汝從出家來順行出家法不？二歲學六法不？比丘尼僧作本事不？尼僧已和合作乞屬和上尼羯磨未？五衣缽具不？汝字何等？和上尼字誰？」答言：「我名某甲，和上尼名某甲。」

「大德僧聽！頗未問者不？若未問者當更問，已問者默然。」

「大德僧聽！某甲，從和上尼某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上尼某甲。某甲自說清凈，無諸難事、年歲已滿，從出家來順行出家法，已二歲學六法，比丘尼僧已作本事，已作屬和上尼羯磨，五衣缽具，某甲和上尼某甲。若僧時到僧忍聽，僧當與某甲受具足戒，和上尼某甲。如是白。」

「大德僧聽！某甲，從和上尼某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上尼某甲。某甲自說清凈，無諸難事、年歲已滿，從出家來順行出家法，已二歲學六法，比丘尼僧已作本事，已作屬和上尼羯磨，五衣缽具，某甲和上尼某甲。僧今與某甲受具足戒，和上尼某甲。誰諸長老忍與某甲受具足戒，和上尼某甲，忍者是長老默然；誰不忍者便說。是初羯磨成就不？」(如是三說)

「僧已忍與某甲受具

【現代漢語翻譯】 現代漢語譯本： 『請忍耐聽我說，我將在僧團中詢問某甲（受戒者的名字）六法。就這樣稟告。』（應該對她說）『你，某甲，聽著！現在是至誠的時候，是說實話的時候。我現在在僧團中問你，真實的情況要說真實，不真實的情況要說不真實。你本來清凈嗎？你自從出家以來，是否遵循出家法？是否學習了兩年六法？比丘尼僧團是否已經做了本事（羯磨法，指一系列的儀式）？尼僧是否已經和合，做了乞屬和上尼（依止的尼師）的羯磨？五衣和缽是否具備？你的名字是什麼？你的和上尼（依止的尼師）的名字是誰？』回答說：『我的名字是某甲，我的和上尼的名字是某甲。』 『各位大德僧眾請聽！是否還有未詢問的？如果還有未詢問的，應當繼續詢問；已經詢問過的，請保持沉默。』 『各位大德僧眾請聽！某甲，從和上尼某甲處，請求受具足戒。某甲已經從眾僧處乞求受具足戒，和上尼是某甲。某甲自述清凈，沒有各種障礙，年齡已經滿了，自從出家以來遵循出家法，已經學習了兩年六法，比丘尼僧團已經做了本事，已經做了乞屬和上尼的羯磨，五衣和缽具備，某甲的和上尼是某甲。如果僧團時機已到，僧團願意聽取，僧團應當給某甲受具足戒，和上尼是某甲。就這樣稟告。』 『各位大德僧眾請聽！某甲，從和上尼某甲處，請求受具足戒。某甲已經從眾僧處乞求受具足戒，和上尼是某甲。某甲自述清凈，沒有各種障礙，年齡已經滿了，自從出家以來遵循出家法，已經學習了兩年六法，比丘尼僧團已經做了本事，已經做了乞屬和上尼的羯磨，五衣和缽具備，某甲的和上尼是某甲。僧團現在要給某甲受具足戒，和上尼是某甲。哪位長老同意給某甲受具足戒，和上尼是某甲，同意的長老請保持沉默；誰不同意，請說出來。這是第一次羯磨，是否成就？』（這樣說三次） 『僧團已經同意給某甲受具足戒』

【English Translation】 English version: 『Please listen patiently, I will ask so-and-so (the name of the candidate) about the six dharmas in the Sangha. Announce it in this way.』 (You should say to her) 『You, so-and-so, listen! Now is the time for sincerity, the time for speaking the truth. I am now asking you in the Sangha, you must speak the truth if it is true, and speak what is not true if it is not true. Are you originally pure? Since you left home, have you followed the Dharma of leaving home? Have you studied the six dharmas for two years? Has the Bhikkhuni Sangha performed the bennisi (karma, referring to a series of rituals)? Has the Bhikkhuni Sangha been in harmony and performed the karmas of requesting to belong to the Upajjhaya (ordaining nun)? Are the five robes and bowl complete? What is your name? What is the name of your Upajjhaya?』 Answer: 『My name is so-and-so, and the name of my Upajjhaya is so-and-so.』 『Venerable Sangha, listen! Is there anyone who has not been questioned? If there is anyone who has not been questioned, they should continue to question; those who have been questioned, please remain silent.』 『Venerable Sangha, listen! So-and-so, from Upajjhaya so-and-so, requests to receive the full ordination. So-and-so has already requested the full ordination from the Sangha, and the Upajjhaya is so-and-so. So-and-so declares herself to be pure, without any difficulties, and of full age. Since leaving home, she has followed the Dharma of leaving home, has studied the six dharmas for two years, the Bhikkhuni Sangha has already performed the bennisi, has already performed the karma of requesting to belong to the Upajjhaya, the five robes and bowl are complete, and so-and-so's Upajjhaya is so-and-so. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha should give so-and-so the full ordination, and the Upajjhaya is so-and-so. Announce it in this way.』 『Venerable Sangha, listen! So-and-so, from Upajjhaya so-and-so, requests to receive the full ordination. So-and-so has already requested the full ordination from the Sangha, and the Upajjhaya is so-and-so. So-and-so declares herself to be pure, without any difficulties, and of full age. Since leaving home, she has followed the Dharma of leaving home, has studied the six dharmas for two years, the Bhikkhuni Sangha has already performed the bennisi, has already performed the karma of requesting to belong to the Upajjhaya, the five robes and bowl are complete, and so-and-so's Upajjhaya is so-and-so. The Sangha is now giving so-and-so the full ordination, and the Upajjhaya is so-and-so. Which elder is in agreement with giving so-and-so the full ordination, and the Upajjhaya is so-and-so, let the elder who agrees remain silent; whoever does not agree, please speak up. Is this the first karma accomplished?』 (Say this three times) 『The Sangha has agreed to give so-and-so the full ordination』

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足戒，和上尼某甲竟。僧忍，默然故，是事如是持。」(應教言：「若人問汝幾歲？應答言無歲。何時節？隨時應答若春若夏若冬，某月某日某時，有閏無閏，皆應隨實答。是事汝盡壽應為憶念持。」即應為說三依止法)

「汝某甲聽！佛世尊多陀阿伽度、阿羅呵、三藐三佛陀知者見者，為受大戒比丘尼說三依止法，比丘尼依是出家受戒行比丘尼法。何等三？

「依糞掃衣。比丘尼依是，得出家受戒行比丘尼法。若長得赤麻衣、白麻衣、芻麻衣、翅夷羅衣、繒衣、欽婆羅衣、劫貝衣，如是等清凈衣，皆是盈長得。是中盡壽依糞掃衣，汝能持不？」(答能)

「依乞食。比丘尼依是，得出家受戒行比丘尼法。若長得相食、故作食、六齋日食、月一日食、十六日食、眾僧食、別房食、請食、若僧若別請，如是等清凈食，皆是盈長得。是中盡壽依乞食，汝能持不？」(答能)

「依陳棄藥。比丘尼依是，得出家受戒行比丘尼法。若長得四種含銷藥(酥、油、蜜、石蜜)、四種凈脂(驢脂、豬脂、熊脂、鳣脂)、五種根藥(舍利姜、赤附子、波提鞮沙、菖蒱根)、五種果藥(訶梨勒、阿摩勒、鞞醯勒、胡椒、畢缽羅也)、五種鹽(紫鹽、白鹽、黑鹽、赤鹽、樓鹽)、五種湯(花湯、葉湯、根湯、莖湯

【現代漢語翻譯】 現代漢語譯本： 足戒，和尚尼某甲（比丘尼的名字）竟。僧忍，默然故，是事如是持。」（應教言：「若人問汝幾歲？應答言無歲。何時節？隨時應答若春若夏若冬，某月某日某時，有閏無閏，皆應隨實答。是事汝盡壽應為憶念持。」即應為說三依止法）

「汝某甲（比丘尼的名字）聽！佛世尊多陀阿伽度（如來）、阿羅呵（應供）、三藐三佛陀（正等覺）知者見者，為受大戒比丘尼說三依止法，比丘尼依是出家受戒行比丘尼法。何等三？

「依糞掃衣。比丘尼依是，得出家受戒行比丘尼法。若長得赤麻衣、白麻衣、芻麻衣、翅夷羅衣、繒衣、欽婆羅衣、劫貝衣，如是等清凈衣，皆是盈長得。是中盡壽依糞掃衣，汝能持不？」（答能）

「依乞食。比丘尼依是，得出家受戒行比丘尼法。若長得相食、故作食、六齋日食、月一日食、十六日食、眾僧食、別房食、請食、若僧若別請，如是等清凈食，皆是盈長得。是中盡壽依乞食，汝能持不？」（答能）

「依陳棄藥。比丘尼依是，得出家受戒行比丘尼法。若長得四種含銷藥（酥、油、蜜、石蜜）、四種凈脂（驢脂、豬脂、熊脂、鳣脂）、五種根藥（舍利姜、赤附子、波提鞮沙、菖蒲根）、五種果藥（訶梨勒、阿摩勒、鞞醯勒、胡椒、畢缽羅也）、五種鹽（紫鹽、白鹽、黑鹽、赤鹽、樓鹽）、五種湯（花湯、葉湯、根湯、莖湯） English version: 'The precepts are complete, and the Upadhyayini (female preceptor) is so-and-so (name of the Bhikkhuni). The Sangha approves, and because of the silence, this matter is upheld in this way.' (The instructor should say: 'If someone asks you how old you are, you should answer that you have no age. What season is it? You should answer according to the season, whether it is spring, summer, or winter, and the month, day, and time, whether there is a leap month or not, you should answer truthfully. You should remember and uphold this matter for the rest of your life.') Then the three supports should be explained.

'Listen, so-and-so (name of the Bhikkhuni)! The Buddha, the World Honored One, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), the Knower and Seer, has spoken of the three supports for Bhikkhunis (female monastics) receiving the great precepts. Bhikkhunis rely on these to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. What are the three?

'Relying on discarded rags for clothing. Bhikkhunis rely on this to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. If you acquire robes of red hemp, white hemp, coarse hemp, robes of silk, robes of wool, robes of linen, and so on, these pure robes are considered extra acquisitions. In this, you rely on discarded rags for clothing for the rest of your life. Can you uphold this?' (Answer: 'I can.')

'Relying on alms food. Bhikkhunis rely on this to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. If you acquire shared food, specially prepared food, food on the six fast days, food on the first day of the month, food on the sixteenth day of the month, food offered to the Sangha, food from separate dwellings, invited food, whether invited by the Sangha or individually, these pure foods are considered extra acquisitions. In this, you rely on alms food for the rest of your life. Can you uphold this?' (Answer: 'I can.')

'Relying on discarded medicine. Bhikkhunis rely on this to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. If you acquire the four kinds of dissolving medicines (ghee, oil, honey, rock sugar), the four kinds of pure fats (donkey fat, pig fat, bear fat, sturgeon fat), the five kinds of root medicines (ginger from Shariva, red aconite, Potidesa, calamus root), the five kinds of fruit medicines (Haritaki, Amalaki, Vibhitaki, pepper, pippali), the five kinds of salt (purple salt, white salt, black salt, red salt, rock salt), the five kinds of soups (flower soup, leaf soup, root soup, stem soup)

【English Translation】 'The precepts are complete, and the Upadhyayini (female preceptor) is so-and-so (name of the Bhikkhuni). The Sangha approves, and because of the silence, this matter is upheld in this way.' (The instructor should say: 'If someone asks you how old you are, you should answer that you have no age. What season is it? You should answer according to the season, whether it is spring, summer, or winter, and the month, day, and time, whether there is a leap month or not, you should answer truthfully. You should remember and uphold this matter for the rest of your life.') Then the three supports should be explained.

'Listen, so-and-so (name of the Bhikkhuni)! The Buddha, the World Honored One, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), the Knower and Seer, has spoken of the three supports for Bhikkhunis (female monastics) receiving the great precepts. Bhikkhunis rely on these to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. What are the three?

'Relying on discarded rags for clothing. Bhikkhunis rely on this to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. If you acquire robes of red hemp, white hemp, coarse hemp, robes of silk, robes of wool, robes of linen, and so on, these pure robes are considered extra acquisitions. In this, you rely on discarded rags for clothing for the rest of your life. Can you uphold this?' (Answer: 'I can.')

'Relying on alms food. Bhikkhunis rely on this to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. If you acquire shared food, specially prepared food, food on the six fast days, food on the first day of the month, food on the sixteenth day of the month, food offered to the Sangha, food from separate dwellings, invited food, whether invited by the Sangha or individually, these pure foods are considered extra acquisitions. In this, you rely on alms food for the rest of your life. Can you uphold this?' (Answer: 'I can.')

'Relying on discarded medicine. Bhikkhunis rely on this to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. If you acquire the four kinds of dissolving medicines (ghee, oil, honey, rock sugar), the four kinds of pure fats (donkey fat, pig fat, bear fat, sturgeon fat), the five kinds of root medicines (ginger from Shariva, red aconite, Potidesa, calamus root), the five kinds of fruit medicines (Haritaki, Amalaki, Vibhitaki, pepper, pippali), the five kinds of salt (purple salt, white salt, black salt, red salt, rock salt), the five kinds of soups (flower soup, leaf soup, root soup, stem soup)

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、果湯)、五種樹膠藥(興渠、薩阇羅、諦夜、諦夜婆提、諦夜波那)，如是余清凈藥，皆是盈長得。是中盡壽依陳棄藥，汝能持不？」(答能。次應說八墮法)

「汝某甲聽！佛世尊多陀阿伽度、阿羅訶、三藐三佛陀知者見者，為受具足戒比丘尼說八墮法。若比丘尼於八墮法中墮所犯一一法，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。

「佛種種因緣呵欲欲想、欲欲覺、欲欲熱，讚歎斷欲、除欲想、滅欲熱。若比丘尼共諸比丘尼入戒法中，不捨戒、戒羸不出相，隨心想受淫慾乃至共畜生，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責偷奪法，讚歎不偷奪法，乃至一條線、一寸納、一渧油分齊尚不應偷奪，是中佛制極少乃至五錢若五錢直。若比丘尼隨所偷事，若王捉、若殺、若打、若縛、若擯出、若輸金罪，作是言：『汝賊、汝小兒、汝癡、汝墮官罪。』若比丘尼如是偷奪者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責殺生，讚歎不殺生，乃至蟻子尚不應殺，何況於人。若比丘尼自手奪人命，若持刀與、若教死贊死，作是言：『咄人用惡活為？死勝生。』隨

【現代漢語翻譯】 現代漢語譯本： 『果湯』、『五種樹膠藥』（『興渠』(一種氣味濃烈的植物樹脂)，『薩阇羅』(一種樹脂)，『諦夜』(可能指阿魏)，『諦夜婆提』(可能指阿魏的變種)，『諦夜波那』(可能指另一種樹脂)），像這樣其餘的清凈藥物，都是你盈滿增長的所得。在這其中，終身依靠陳舊廢棄的藥物，你能夠堅持嗎？』（回答：能。接下來應當說八墮法）

『你某甲聽著！佛世尊，『多陀阿伽度』(如來)，『阿羅訶』(應供)，『三藐三佛陀』(正等覺者)，知者見者，為受具足戒的比丘尼說八墮法。如果比丘尼在八墮法中，觸犯其中任何一條，就不是比丘尼、不是沙門尼、不是釋迦女，失去比丘尼的資格。

『佛以種種因緣呵斥淫慾、淫慾的想法、淫慾的感受、淫慾的熾熱，讚歎斷除淫慾、去除淫慾的想法、熄滅淫慾的熾熱。如果比丘尼和其他比丘尼進入戒法之中，不捨棄戒律、戒律衰弱也不表達出來，隨心所欲地接受淫慾，乃至與畜生行淫，就不是比丘尼、不是沙門尼、不是釋迦女，失去比丘尼的資格。這件事終身不應該觸犯，你能夠堅持嗎？』（回答：能）

『佛以種種因緣呵責偷盜行為，讚歎不偷盜行為，哪怕是一條線、一寸布、一滴油的量都不應該偷盜，其中佛制定了極少的量，乃至五錢或價值五錢的東西。如果比丘尼偷盜東西，導致被國王抓住、被殺、被打、被捆綁、被驅逐、或被處以罰金，並被指責說：『你是賊、你是小人、你是愚癡的人、你犯了官罪。』如果比丘尼做出這樣的偷盜行為，就不是比丘尼、不是沙門尼、不是釋迦女，失去比丘尼的資格。這件事終身不應該觸犯，你能夠堅持嗎？』（回答：能）

『佛以種種因緣呵責殺生行為，讚歎不殺生行為，哪怕是螞蟻都不應該殺，更何況是人。如果比丘尼親手奪取人命，或者遞刀給別人、或者教唆別人去死、讚美死亡，並說：『唉，人活著有什麼用？死了比活著好。』隨

【English Translation】 English version: 'Fruit juice', 'five kinds of gum medicines' ('Hingu' (a plant resin with a strong smell), 'Sarajara' (a resin), 'Tiya' (possibly asafoetida), 'Tiya-bhadrika' (possibly a variant of asafoetida), 'Tiya-pana' (possibly another resin)), like these other pure medicines, are all your gains that are full and increasing. Among these, can you uphold relying on discarded medicines for your whole life?' (Answer: I can. Next, the eight defeat (Parajika) rules should be explained)

'You, so-and-so, listen! The Buddha, the World-Honored One, 'Tathagata' (Thus Come One), 'Arhat' (Worthy One), 'Samyaksambuddha' (Perfectly Enlightened One), the Knower, the Seer, has spoken the eight defeat (Parajika) rules for fully ordained Bhikkhunis. If a Bhikkhuni commits any one of these eight defeat (Parajika) rules, she is no longer a Bhikkhuni, no longer a Sramanerika, no longer a daughter of the Sakyans, and loses the status of a Bhikkhuni.

'The Buddha, through various causes and conditions, condemns lust, lustful thoughts, lustful feelings, and the heat of lust, and praises the cutting off of lust, the removal of lustful thoughts, and the extinguishing of the heat of lust. If a Bhikkhuni, together with other Bhikkhunis, enters the precepts, does not renounce the precepts, does not express the weakening of the precepts, and indulges in sexual desire at will, even to the point of engaging in sexual acts with animals, she is no longer a Bhikkhuni, no longer a Sramanerika, no longer a daughter of the Sakyans, and loses the status of a Bhikkhuni. This matter should not be violated for the rest of your life. Can you uphold this?' (Answer: I can)

'The Buddha, through various causes and conditions, condemns stealing, and praises not stealing, even to the extent that not even a thread, an inch of cloth, or a drop of oil should be stolen. Among these, the Buddha has set a minimal limit, even to five coins or the value of five coins. If a Bhikkhuni steals something, leading to being caught by the king, being killed, being beaten, being bound, being expelled, or being fined, and is accused of being a thief, a petty person, a fool, or having committed an official crime, if a Bhikkhuni commits such a theft, she is no longer a Bhikkhuni, no longer a Sramanerika, no longer a daughter of the Sakyans, and loses the status of a Bhikkhuni. This matter should not be violated for the rest of your life. Can you uphold this?' (Answer: I can)

'The Buddha, through various causes and conditions, condemns killing, and praises not killing, even to the extent that not even an ant should be killed, let alone a person. If a Bhikkhuni takes a human life with her own hand, or gives a knife to someone, or instigates someone to die, or praises death, saying, 'Alas, what is the use of living a bad life? Death is better than life.' Then

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彼心樂死，種種因緣教死贊死，若作憂多殺、若頭多殺，若作弶、作網、作撥，若作毗陀羅殺、若似毗羅殺、若斷氣殺、若墮胎殺、若按腹殺，若推著火中水中、若從高推下、若遣使道中死，乃至母腹中初得二根身根命根歌羅羅中生，噁心方便令奪其命。從是因緣死者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責妄語，讚歎不妄語，乃至戲笑尚不應妄語，何況故妄語。若比丘尼不知不見空無過人法，自言我如是知如是見、我得四果四向，乃至我得初禪二禪三禪四禪，我得慈悲喜捨、無量空處、識處、無所有處、非想非非想處定，我得不凈觀、阿那般那念，諸天來至我所，諸龍、夜叉、薜荔伽、毗舍阇、鳩槃荼、羅剎等來至我所，彼問我答、我問彼答。若比丘尼如是妄語者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵欲欲想、欲欲覺、欲欲熱，讚歎斷欲、除欲想、滅欲熱。若比丘尼有漏心，聽漏心男子髮際至腕膝已上卻衣順摩逆摩抱捉牽推、舉上舉下按掐者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵欲欲想、

【現代漢語翻譯】 現代漢語譯本： 『如果她內心喜歡死亡，用各種因緣教唆他人去死，讚美死亡，無論是製造憂多殺（Utpala-ghataka，殺害懷孕婦女），還是頭多殺（ शिरोघातक，斬首），無論是設定陷阱、羅網、撥具，還是使用毗陀羅殺（Vidala-ghataka，剖腹殺人）、類似毗羅殺（ सदृश-विडाल-घातक，類似剖腹殺人）、斷氣殺、墮胎殺、按腹殺，還是把人推到火中、水中，或者從高處推下，或者派遣使者在途中殺害，乃至在母親腹中剛開始形成二根（身根和命根）的歌羅羅（Kalala，受精卵）階段，就惡毒地想方設法奪取其性命。因為這些因緣而死亡的人，就不是比丘尼（Bhikkhuni，佛教女出家人）、不是沙門尼（Sramanerika，沙彌尼，佛教女見習出家人）、不是釋女（Sakya-duhitu，釋迦族的女兒），喪失了比丘尼的資格。這件事終身都不能觸犯，你能夠遵守嗎？』（回答：『能夠』）

『佛陀用各種因緣呵斥妄語，讚歎不妄語，乃至開玩笑都不應該說謊，更何況是故意說謊。如果比丘尼不知道、沒有見到，卻說自己知道、自己見到空無過人法（Sunyata-uttarimanussa-dhamma，超越常人的空性境界），自稱我證得了四果四向（catvari phalani catasrah pratipattayah，四沙門果和四向道），乃至我得到了初禪、二禪、三禪、四禪（catvari dhyanani，四種禪定），我得到了慈悲喜捨（catvari apramanani，四無量心）、無量空處（akasanantyayatana，空無邊處定）、識處（vijnananantyayatana，識無邊處定）、無所有處（akimcanyayatana，無所有處定）、非想非非想處定（nevasamjnanasamjnayatana，非想非非想處定），我得到了不凈觀（asubha-bhavana，觀想身體不凈）、阿那般那念（anapanasmrti，觀呼吸），諸天（Deva，天神）來到我這裡，諸龍（Naga，龍族）、夜叉（Yaksa，夜叉）、薜荔伽（Preta，餓鬼）、毗舍阇（Pisaca，食人鬼）、鳩槃荼（Kumbhanda，甕形鬼）、羅剎（Rakshasa，羅剎）等來到我這裡，他們問我，我回答他們，我問他們，他們回答我。如果比丘尼這樣說妄語，就不是比丘尼、不是沙門尼、不是釋女，喪失了比丘尼的資格。這件事終身都不能觸犯，你能夠遵守嗎？』（回答：『能夠』）

『佛陀用各種因緣呵斥對慾望的貪戀、對慾望的思念、對慾望的熾熱，讚歎斷除慾望、去除慾望的思念、熄滅慾望的熾熱。如果比丘尼以有漏的心，聽任有漏的男子從髮際到手腕膝蓋以上脫去衣服，順著、逆著撫摩、擁抱、拉扯、推搡、舉高、按壓，就不是比丘尼、不是沙門尼、不是釋女，喪失了比丘尼的資格。這件事終身都不能觸犯，你能夠遵守嗎？』（回答：『能夠』）

『佛陀用各種因緣呵斥對慾望的貪戀、』

【English Translation】 English version: 『If her mind delights in death, teaching death in various ways, praising death, whether making Utpala-ghataka (killing pregnant women), or Shiroghataka (beheading), whether setting traps, nets, or snares, whether making Vidala-ghataka (killing by disembowelment), or similar Vidala-ghataka, or killing by cutting off breath, or killing by abortion, or killing by pressing the abdomen, or pushing into fire or water, or pushing down from a height, or sending messengers to kill on the road, even in the mother's womb, when the two roots (body root and life root) of the Kalala (embryo) are first formed, with an evil mind, devising means to take its life. One who dies because of these causes, is not a Bhikkhuni (Buddhist nun), not a Sramanerika (novice nun), not a Sakya-duhitu (daughter of the Sakya clan), and loses the Bhikkhuni status. This matter should not be violated for the rest of your life, can you uphold it?』 (Answer: 『I can』)

『The Buddha in various ways rebukes false speech, praises non-false speech, even in jest one should not lie, let alone intentionally lie. If a Bhikkhuni does not know or see, but says that she knows and sees the Sunyata-uttarimanussa-dhamma (emptiness, a state beyond ordinary human attainment), claiming 'I have attained the four phalani catasrah pratipattayah (four fruits and four paths of the ascetic life),' even 'I have attained the first dhyana (first meditative state), second dhyana, third dhyana, fourth dhyana (four meditative states),' 'I have attained the catvari apramanani (four immeasurables) of loving-kindness, compassion, joy, and equanimity,' 'the akasanantyayatana (sphere of infinite space),' 'the vijnananantyayatana (sphere of infinite consciousness),' 'the akimcanyayatana (sphere of nothingness),' 'the nevasamjnanasamjnayatana (sphere of neither perception nor non-perception),' 'I have attained asubha-bhavana (contemplation of impurity), anapanasmrti (mindfulness of breathing),' 'Deva (gods) come to me,' 'Naga (dragons), Yaksa (spirits), Preta (hungry ghosts), Pisaca (flesh-eating demons), Kumbhanda (pot-bellied demons), Rakshasa (ogres) come to me, they ask me, I answer them, I ask them, they answer me.' If a Bhikkhuni speaks such falsehoods, she is not a Bhikkhuni, not a Sramanerika, not a Sakya-duhitu, and loses the Bhikkhuni status. This matter should not be violated for the rest of your life, can you uphold it?』 (Answer: 『I can』)

『The Buddha in various ways rebukes lustful desires, lustful thoughts, lustful heat, praises the cutting off of desires, the removal of lustful thoughts, the extinguishing of lustful heat. If a Bhikkhuni with a defiled mind, allows a defiled man to disrobe from the hairline to the wrists and knees, stroking, embracing, pulling, pushing, lifting up, pressing, she is not a Bhikkhuni, not a Sramanerika, not a Sakya-duhitu, and loses the Bhikkhuni status. This matter should not be violated for the rest of your life, can you uphold it?』 (Answer: 『I can』)

『The Buddha in various ways rebukes lustful desires,』

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欲欲覺、欲欲熱，讚歎斷欲、除欲想、滅欲熱。若比丘尼有漏心，聽漏心男子捉手捉衣共立共語，共期入屏覆處，待男子來自身往就，如白衣女人。此八事示貪著相，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責惡知識惡伴黨，讚歎善知識善伴黨。若比丘尼，知他比丘尼犯重罪，覆藏乃至一夜。是比丘尼，知彼比丘尼若退若住若失若遠去往，作是言：『我先知是比丘尼有如是事，不欲自向人說、不欲向僧說，不欲令人作是言：「云何妹自污姊。」』是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「佛種種因緣呵責惡知識惡伴黨，讚歎善知識善伴黨。若比丘尼，知比丘僧一心和合作不見擯，是比丘獨一無二無伴無侶不休不息，隨順相助。諸比丘尼應語是比丘尼言：『僧一心和合作不見擯，是比丘獨一無二無伴無侶不休不息，汝莫隨順。』若是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二第三諫，令舍是事故。第二第三諫時舍者善；若不捨者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡壽不應犯，汝能持不？(答能)

「汝某甲聽！僧已與汝受具足戒竟。善受教化隨

【現代漢語翻譯】 現代漢語譯本： 『欲欲覺、欲欲熱』，讚歎斷除慾望、去除慾望的想法、消滅慾望的熾熱。如果比丘尼（Bhikkhuni，佛教女性出家眾）有漏心，聽任有漏心的男子拉她的手、抓住她的衣服，一起站立、一起說話，一起約定進入隱蔽的地方，等待男子前來自己主動前往，如同世俗的女人一樣。這八件事顯示了貪著的相狀，這樣的就不是比丘尼、不是沙門尼（Sramanerika，佛教女性沙彌），不是釋迦牟尼佛的女兒，喪失了比丘尼的資格。這件事終身都不應該觸犯，你能夠持守嗎？（回答：能）

『佛陀以種種因緣呵責惡知識、惡伴黨，讚歎善知識、善伴黨。』如果比丘尼，知道其他比丘尼犯了重罪，卻加以隱瞞，甚至連一夜都不肯揭發。這個比丘尼，知道那個比丘尼或者退戒、或者安住、或者失去資格、或者遠遠離去，還說：『我早就知道這個比丘尼有這樣的事，只是不想自己向人說、不想向僧團說，不想讓人說：「妹妹怎麼會揭發姐姐的醜事。」』這樣的就不是比丘尼、不是沙門尼、不是釋迦牟尼佛的女兒，喪失了比丘尼的資格。這件事終身都不應該觸犯，你能夠持守嗎？（回答：能）

『佛陀以種種因緣呵責惡知識、惡伴黨，讚歎善知識、善伴黨。』如果比丘尼，知道比丘僧（Bhikkhu Sangha，佛教比丘僧團）一心和合，沒有進行擯斥，而這個比丘獨自一人，沒有同伴，不停止也不休息，隨順並幫助他。眾比丘尼應該告訴這個比丘尼說：『僧團一心和合，沒有進行擯斥，這個比丘獨自一人，沒有同伴，不停止也不休息，你不要隨順他。』如果這個比丘尼，眾比丘尼這樣勸諫時，仍然堅持不捨棄這件事，眾比丘尼應該第二次、第三次勸諫，讓她捨棄這件事。第二次、第三次勸諫時捨棄就好；如果不捨棄，這樣的就不是比丘尼、不是沙門尼、不是釋迦牟尼佛的女兒，喪失了比丘尼的資格。這件事終身都不應該觸犯，你能夠持守嗎？（回答：能）

『你某甲聽著！僧團已經為你授了具足戒。好好接受教導，隨順……』

【English Translation】 English version: 『Desire-thinking, desire-heat,』 praising the cutting off of desire, removing the thought of desire, extinguishing the heat of desire. If a Bhikkhuni (Buddhist nun) has a defiled mind, allowing a man with a defiled mind to hold her hand, grab her clothes, stand and talk together, agree to enter a hidden place together, waiting for the man to come and going to him herself, like a laywoman. These eight things show the appearance of attachment. Such a one is not a Bhikkhuni, not a Sramanerika (female novice), not a daughter of Sakyamuni Buddha, and loses the status of a Bhikkhuni. This matter should not be violated for the rest of your life. Can you uphold this? (Answer: Yes)

『The Buddha, through various causes and conditions, rebukes bad teachers and bad companions, and praises good teachers and good companions.』 If a Bhikkhuni knows that another Bhikkhuni has committed a serious offense, she conceals it, even for one night. This Bhikkhuni, knowing that the other Bhikkhuni either retreats, or remains, or loses her status, or goes far away, says: 『I knew long ago that this Bhikkhuni had such a thing, but I did not want to tell people myself, I did not want to tell the Sangha (Buddhist monastic community), I did not want people to say: 「How can a younger sister expose her elder sister』s shame?」』 Such a one is not a Bhikkhuni, not a Sramanerika, not a daughter of Sakyamuni Buddha, and loses the status of a Bhikkhuni. This matter should not be violated for the rest of your life. Can you uphold this? (Answer: Yes)

『The Buddha, through various causes and conditions, rebukes bad teachers and bad companions, and praises good teachers and good companions.』 If a Bhikkhuni knows that the Bhikkhu Sangha (Buddhist monastic community of monks) is united and harmonious, and has not expelled a certain Bhikkhu (Buddhist monk), but this Bhikkhu is alone, without companions, without ceasing or resting, following and helping him. The Bhikkhunis should tell this Bhikkhuni: 『The Sangha is united and harmonious, and has not expelled this Bhikkhu, but this Bhikkhu is alone, without companions, without ceasing or resting, you should not follow him.』 If this Bhikkhuni, when the Bhikkhunis advise her in this way, persists in not abandoning this matter, the Bhikkhunis should advise her a second and third time, to make her abandon this matter. It is good if she abandons it at the second or third admonition; if she does not abandon it, such a one is not a Bhikkhuni, not a Sramanerika, not a daughter of Sakyamuni Buddha, and loses the status of a Bhikkhuni. This matter should not be violated for the rest of your life. Can you uphold this? (Answer: Yes)

『You, so-and-so, listen! The Sangha has already given you the full ordination. Receive the teachings well, follow...』

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順師教，汝已得好和上阿阇梨，得好眾僧，得好行道處。如轉輪聖王所愿尚不能得滿，汝今已具滿。當恭敬三寶：佛寶、法寶、比丘僧寶。當勤三學：善戒學、善心學、善慧學；勤修三脫門：空、無相、無作；當勤三業：坐禪、誦經、勸作眾事。汝行是法，當開甘露門，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛佛道，如蓮華在水日夜增長，汝諸善根亦復如是，于佛法中日夜增長。余殘諸戒，和上阿阇梨當漸漸為汝廣說。」即為說偈：

「釋師子法中，　　一切妙善集， 　深大無涯際，　　功德之寶海。 　是愿轉輪王，　　天王善妙王， 　常求作沙門，　　不遂汝已得。 　精勤行三業，　　佛法無量種， 　汝常憶念法，　　逮諸無礙智。 　如蓮花在水，　　漸漸日增長， 　汝亦如是信，　　戒聞定慧增。 　余戒佛所說，　　和上師當教， 　眾中禮繞竟，　　喜各從所樂。」

受大戒壇文第八(佛語諸比丘：「受具足法，有三事現前得受具足。何等三？一有僧、二有人慾受具足、三有羯磨，是為三。」欲受具足人初來，應教次第頭面禮僧足，禮僧足已教受衣，應問：「此衣是汝有不？」答言：「是。」應教汝效我語)

「我某甲，此衣僧伽梨若干條受，若割截若未割截，是

【現代漢語翻譯】 現代漢語譯本：順世（Shunshi）教導說：『你已經得到了好的和尚（heshang，指戒師）和阿阇梨（Achali，指導師），得到了好的僧團，得到了好的修行場所。即使是轉輪聖王（Zhuanlun Shengwang，理想的統治者）所希望的都不能完全滿足，你現在已經完全具備了。應當恭敬三寶：佛寶（Fobao，佛陀）、法寶（Fabao，佛法）、比丘僧寶（Biqiu Sengbao，僧侶）。應當勤奮修習三學：善戒學（Shanjie Xue，良好的戒律學習）、善心學（Shanxin Xue，良好的心性學習）、善慧學（Shanhui Xue，良好的智慧學習）；勤奮修習三脫門：空（Kong，空性）、無相（Wuxiang，無相）、無作（Wuzuo，無為）；應當勤奮於三業：坐禪（Zuochán，禪定）、誦經（Songjing，誦讀經典）、勸作眾事（Quanzuo Zhongshi，勸人做各種善事）。你奉行這些法，應當開啟甘露門（Ganlumen，解脫之門），獲得須陀洹果（S陀洹果，預流果）、斯陀含果（S陀含果，一來果）、阿那含果（Anahan Guo，不還果）、阿羅漢果（A Luohan Guo，無學果）、辟支佛佛道（Pizhi Fo Fodao，緣覺佛道），就像蓮花在水中日夜生長一樣，你的各種善根也像這樣，在佛法中日夜增長。剩下的各種戒律，和尚和阿阇梨會逐漸為你詳細解說。』 隨即說了偈語： 『在釋迦牟尼（Shishi Zi，佛陀）的教法中，一切美妙的善法都聚集在一起，深廣無邊無際，是功德的寶海。這是轉輪王、天王（Tianwang，天界之王）、善妙王（Shanmiao Wang，美好的國王）的願望，他們常常想做沙門（Shamen，出家人），但不能如願，你現在已經得到了。精勤地修行三業，佛法有無量種，你常常憶念佛法，就能獲得各種無礙的智慧。就像蓮花在水中，漸漸地日夜生長，你也應該這樣相信，戒律、聞法、禪定、智慧都會增長。剩下的戒律是佛陀所說的，和尚和導師會教導你，大眾禮拜繞佛完畢，歡喜地各自去做自己喜歡的事情。』 《受大戒壇文》第八（佛告訴各位比丘：『接受具足戒（Juzujie，比丘戒）的法，有三件事同時具備才能接受具足戒。是哪三件事？一是有僧團，二是有想要接受具足戒的人，三是有羯磨（Jiemo，僧團的議事程式），這就是三件事。』想要接受具足戒的人剛來時，應該教他依次頂禮僧眾的腳，頂禮僧眾的腳之後教他接受袈裟，應該問：『這件袈裟是你自己的嗎？』回答說：『是的。』應該教他效仿我說的話） 『我某甲（Moujia，某某），這件僧伽梨（Sengqieli，一種袈裟）若干條接受，無論是割截過的還是沒有割截過的，都是我的。』

【English Translation】 English version: Shishi (Shunshi) taught: 'You have already obtained good Upadhyayas (heshang, preceptor) and Acharyas (Achali, teacher), obtained a good Sangha (sengtuan, monastic community), and obtained a good place for practice. Even what a Chakravarti (Zhuanlun Shengwang, ideal ruler) wishes for cannot be fully satisfied, but you now have it all. You should respectfully honor the Three Jewels: the Buddha Jewel (Fobao, the Buddha), the Dharma Jewel (Fabao, the Dharma), and the Sangha Jewel (Biqiu Sengbao, the monastic community). You should diligently cultivate the Three Learnings: the Learning of Good Morality (Shanjie Xue, good moral conduct), the Learning of Good Mind (Shanxin Xue, good mental discipline), and the Learning of Good Wisdom (Shanhui Xue, good wisdom); diligently cultivate the Three Doors of Liberation: Emptiness (Kong, emptiness), Signlessness (Wuxiang, absence of characteristics), and Non-action (Wuzuo, absence of volition); you should be diligent in the Three Actions: sitting meditation (Zuochán, meditation), reciting scriptures (Songjing, reciting sutras), and encouraging others to do good deeds (Quanzuo Zhongshi, encouraging others to do various good deeds). If you practice these Dharmas, you should open the Gate of Ambrosia (Ganlumen, the gate of liberation), and attain the fruit of Srotapanna (S陀洹果, stream-enterer), Sakradagamin (S陀含果, once-returner), Anagamin (Anahan Guo, non-returner), Arhat (A Luohan Guo, worthy one), and Pratyekabuddha Buddhahood (Pizhi Fo Fodao, solitary Buddha path), just as a lotus flower grows day and night in the water, so too will your various roots of goodness grow day and night in the Buddha Dharma. The remaining precepts, the Upadhyaya and Acharya will gradually explain them to you in detail.' Then he spoke a verse: 'In the Dharma of Shakyamuni (Shishi Zi, the Buddha), all wonderful goodness is gathered together, deep and boundless, it is a treasure ocean of merit. This is the wish of the Chakravarti, the Deva King (Tianwang, king of the gods), the Auspicious King (Shanmiao Wang, auspicious king), they often seek to become Shramanas (Shamen, renunciates), but they cannot fulfill their wish, but you have already obtained it. Diligently practice the Three Actions, the Buddha Dharma has countless kinds, if you constantly remember the Dharma, you will attain all unobstructed wisdom. Just as a lotus flower is in the water, gradually growing day and night, so too should you believe, that morality, learning, concentration, and wisdom will increase. The remaining precepts are what the Buddha taught, the Upadhyaya and teacher will teach you, after the assembly has finished bowing and circumambulating, they joyfully go each to their own pleasure.' The Eighth Chapter of 'The Text of the Great Ordination Platform' (The Buddha told the Bhikshus: 'The Dharma of receiving the full ordination (Juzujie, Bhikshu precepts), there are three things that must be present to receive the full ordination. What are the three things? First, there must be a Sangha, second, there must be someone who wants to receive the full ordination, and third, there must be a Karma (Jiemo, monastic procedure), these are the three things.' When someone who wants to receive the full ordination first arrives, he should be taught to prostrate in order to the feet of the Sangha, after prostrating to the feet of the Sangha, he should be taught to receive the robe, he should be asked: 'Is this robe your own?' He should answer: 'Yes.' He should be taught to imitate my words) 'I, so-and-so (Moujia, so-and-so), accept this Sanghati (Sengqieli, a type of robe) of such and such number of strips, whether it is cut or uncut, it is mine.'

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衣受持不離宿。」(如是三說)

(次問：「此衣是汝有不？」答言：「是。」)「我某甲，此衣憂多羅僧七條受，若割截若未割截，是衣受持不離宿。」(如是三說)

(次問：「此衣是汝有不？」答言：「是。」)「我某甲，此衣安陀會五條受，割截若未割截，是衣受持不離宿。」(如是三說)

(次問：「此缽多羅是汝有不？」答言：「是。」)「我某甲，此缽多羅應量受，長用故。」(如是三說。受衣缽已應求和上，應言)「大德憶念！我某甲請大德為和上，愿大德為我某甲作大戒和上。我某甲依大德和上故得受具足戒，愿大德與我某甲受具足戒。慈愍故。」(如是三說。戒師應問)「誰能為某甲作和上？」(和上答言：「我某甲能。」即時舍聞處著見處。戒師應唱眾僧和集)「誰能為某甲作教授師？」(若僧中有比丘言：「我能。」若有五法不應立作教師：愛教、瞋教、怖教、癡教、教不教不知。五法成就應立作教師：不愛教、不瞋教、不怖教、不癡教、教不教知)

「大德僧聽！某甲，從和上某甲，求受具足戒，某甲能為某甲作教師。若僧時到僧忍聽，僧某甲當作教師，為教某甲。如是白。」

「大德僧聽！某甲，從和上某甲，求受具足戒，某甲能為某甲作教師，教某甲

【現代漢語翻譯】 現代漢語譯本： 『衣受持不離宿。』（這樣重複三次）

（接著問：『這件僧衣是你的嗎？』回答說：『是。』）『我某甲，這件郁多羅僧（uttarasaṃgha，上衣）七條衣受持，無論是否裁剪過，這件僧衣受持不離宿。』（這樣重複三次）

（接著問：『這件僧衣是你的嗎？』回答說：『是。』）『我某甲，這件安陀會（antarvāsa，內衣）五條衣受持，無論是否裁剪過，這件僧衣受持不離宿。』（這樣重複三次）

（接著問：『這個缽多羅（pātra，缽）是你的嗎？』回答說：『是。』）『我某甲，這個缽多羅應量受，長期使用。』（這樣重複三次。接受衣缽后，應該請求和尚（upādhyāya，戒師），應該說）『大德憶念！我某甲請大德作為我的和尚，愿大德為我某甲作大戒和尚。我某甲依靠大德和尚的緣故得以受具足戒，愿大德為我某甲授予具足戒。慈悲憐憫的緣故。』（這樣重複三次。戒師應該問）『誰能為某甲作和尚？』（和尚回答說：『我某甲能。』即時捨棄聞處而處於見處。戒師應該告知眾僧集合）『誰能為某甲作教授師（ācārya，導師）？』（如果僧中有比丘說：『我能。』如果有五種情況不應該被立為教師：因為喜愛而教、因為嗔恨而教、因為恐懼而教、因為愚癡而教、對於應該教和不應該教的不知道。五種情況成就應該被立為教師：不因為喜愛而教、不因為嗔恨而教、不因為恐懼而教、不因為愚癡而教、對於應該教和不應該教的知道）

『大德僧眾聽！某甲，從和尚某甲處，請求受具足戒，某甲能為某甲作教師。如果僧眾時機已到，僧眾忍可，僧眾就讓某甲作為教師，為某甲教導。如是稟告。』

『大德僧眾聽！某甲，從和尚某甲處，請求受具足戒，某甲能為某甲作教師，教導某甲。

【English Translation】 English version: 『The robe is accepted and kept overnight.』 (Thus, say three times)

(Next, ask: 『Is this robe yours?』 Answer: 『It is.』) 『I, so-and-so, accept this uttarasaṃgha (upper robe) of seven strips, whether cut or uncut, this robe is accepted and kept overnight.』 (Thus, say three times)

(Next, ask: 『Is this robe yours?』 Answer: 『It is.』) 『I, so-and-so, accept this antarvāsa (inner robe) of five strips, whether cut or uncut, this robe is accepted and kept overnight.』 (Thus, say three times)

(Next, ask: 『Is this pātra (bowl) yours?』 Answer: 『It is.』) 『I, so-and-so, accept this pātra (bowl) of appropriate size, for long-term use.』 (Thus, say three times. After receiving the robes and bowl, one should request an upādhyāya (preceptor), and should say) 『Venerable Sir, remember! I, so-and-so, request the Venerable Sir to be my upādhyāya (preceptor), may the Venerable Sir be my great ordination preceptor. I, so-and-so, rely on the Venerable Sir as my preceptor to receive the full ordination, may the Venerable Sir grant me, so-and-so, the full ordination. Out of compassion.』 (Thus, say three times. The ordination master should ask) 『Who can be the upādhyāya (preceptor) for so-and-so?』 (The upādhyāya (preceptor) answers: 『I, so-and-so, can.』 Immediately abandoning the place of hearing and abiding in the place of seeing. The ordination master should announce the assembly of the Sangha) 『Who can be the ācārya (teacher) for so-and-so?』 (If there is a bhikkhu (monk) in the Sangha who says: 『I can.』 If there are five reasons why one should not be established as a teacher: teaching out of love, teaching out of anger, teaching out of fear, teaching out of delusion, not knowing what should be taught and what should not be taught. One should be established as a teacher if one possesses five qualities: not teaching out of love, not teaching out of anger, not teaching out of fear, not teaching out of delusion, knowing what should be taught and what should not be taught)

『Venerable Sangha, listen! So-and-so, from the upādhyāya (preceptor) so-and-so, requests to receive the full ordination, so-and-so is able to be the teacher for so-and-so. If it is the Sangha's time, and the Sangha approves, the Sangha will appoint so-and-so as the teacher, to instruct so-and-so. Thus, it is announced.』

『Venerable Sangha, listen! So-and-so, from the upādhyāya (preceptor) so-and-so, requests to receive the full ordination, so-and-so is able to be the teacher for so-and-so, to instruct so-and-so.

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故。誰諸長老忍某甲作教師教某甲者，是長老默然；誰不忍者便說。」「僧已忍某甲作教師教某甲竟。僧忍，默然故，是事如是持。」(即時教師往弟子所，教偏袒著衣胡跪合掌)

「汝某甲聽！今是至誠時、實語時，后僧中亦如是問，汝實當言實、不實當言不實。我今問汝：汝丈夫不？年滿二十不？非奴不？不與人客作不？不買得不？不破得不？非官人不？不犯官事不？不陰謀王家不？不負人債不？丈夫有如是病，若癩癰漏瘭疽痟疾癲病？汝有父母在不？若言在，父母聽汝出家不？先不作比丘不？若言作，清凈持戒不？舍戒時一心如法還戒不？三衣缽具不？汝字何等？和上字誰？」答：「我名某甲，和上名某甲。」教師問竟應白僧：「我問某甲竟。」(戒師語：「若清凈者將來。」教禮僧足，禮僧足已從僧乞受具足戒耳)

「大德僧聽！我某甲，從和上某甲，求受具足戒。我某甲今從眾僧乞受具足戒，和上某甲。愿僧濟度我，與我某甲受具足戒。慈愍故。」(如是三說。即時一比丘唱)

「大德僧聽！某甲，從和上某甲，求受具足戒。某甲已從眾僧乞受具足戒，某甲和上某甲。若僧時到僧忍聽，我今僧中問某甲無遮道法。如是白。」(戒師問遮法文，與上教師問遮法文同。上以空靜，此以眾中以

【現代漢語翻譯】 現代漢語譯本：

『現在，哪位長老同意某甲（指受戒者）作為教師來教導某甲（指受戒者），這位長老就保持沉默；哪位不同意，就請說出來。』『僧團已經同意某甲作為教師來教導某甲了。僧團同意，因為大家保持沉默，這件事就這樣決定了。』（這時，教師前往弟子處，教導他偏袒右肩，胡跪合掌） 『你某甲聽著！現在是至誠的時候、說實話的時候，以後僧團中也會這樣問你，你一定要如實回答，不是事實就說不是事實。我現在問你：你是大丈夫嗎？年滿二十歲了嗎？不是奴隸嗎？不是受僱於人做工的嗎？不是被買來的嗎？不是殘疾人嗎？不是官府中人嗎？沒有觸犯官司嗎？沒有陰謀叛亂王家嗎？沒有欠人債務嗎？大丈夫是否有這樣的疾病，比如麻風、癰、瘺、瘭疽、痟疾、癲癇病？你的父母還在世嗎？如果說在世，父母允許你出家嗎？以前沒有做過比丘嗎？如果說做過，是否清凈持戒？舍戒的時候是否一心如法地舍戒？三衣和缽都具備了嗎？你的名字是什麼？你的和上的名字是誰？』回答：『我的名字是某甲，和上的名字是某甲。』教師問完后應該稟告僧團：『我已經問完某甲了。』（戒師說：『如果是清凈的人，就帶他過來。』教導他禮僧足，禮完僧足后，向僧團乞求受具足戒） 『大德僧眾聽著！我某甲，從和上某甲處，求受具足戒。我某甲現在從眾僧處乞求受具足戒，我的和上是某甲。愿僧眾救度我，給我某甲受具足戒。因為慈悲憐憫的緣故。』（這樣說三遍。這時，一位比丘唱言） 『大德僧眾聽著！某甲，從和上某甲處，求受具足戒。某甲已經從眾僧處乞求受具足戒，某甲的和上是某甲。如果僧團時間允許，僧團同意，我現在在僧團中問某甲有沒有遮道法（受戒的障礙）。就這樣稟告。』（戒師問遮法文，與上面教師問遮法文相同。上面是在空閑安靜的地方問，這裡是在大眾中問）

【English Translation】 English version:

'Now, whoever among the elders approves of so-and-so (referring to the one receiving ordination) as a teacher to instruct so-and-so (referring to the one receiving ordination), let that elder remain silent; whoever disapproves, please speak up.' 'The Sangha has approved of so-and-so as a teacher to instruct so-and-so. The Sangha approves, because everyone remains silent, so this matter is thus decided.' (At this time, the teacher goes to the disciple, instructing him to drape the robe over one shoulder, kneel on one knee, and join palms) 'You, so-and-so, listen! Now is the time for sincerity, the time for truthfulness. Later, the Sangha will also ask you in this way, and you must answer truthfully; if it is not true, say it is not true. Now I ask you: Are you a true man? Are you twenty years of age or older? Are you not a slave? Are you not hired to work for others? Were you not bought? Are you not disabled? Are you not a government official? Have you not committed any crimes? Have you not conspired against the royal family? Are you not in debt to anyone? Does the true man have such diseases, such as leprosy, boils, fistulas, paronychia, wasting disease, epilepsy? Are your parents still alive? If you say they are alive, do your parents allow you to renounce the world? Have you not been a Bhikkhu before? If you say you have, did you purely uphold the precepts? When you relinquished the precepts, did you wholeheartedly relinquish them according to the Dharma? Do you have the three robes and bowl? What is your name? What is the name of your preceptor (Upadhyaya)?' Answer: 'My name is so-and-so, and my preceptor's name is so-and-so.' After the teacher has finished asking, he should report to the Sangha: 'I have finished asking so-and-so.' (The ordination master says: 'If he is pure, bring him here.' Instruct him to bow at the feet of the Sangha, and after bowing at the feet of the Sangha, request the full ordination from the Sangha) 'Listen, venerable Sangha! I, so-and-so, from the Upadhyaya (preceptor) so-and-so, request the full ordination. I, so-and-so, now request the full ordination from the Sangha, my Upadhyaya is so-and-so. May the Sangha deliver me, and grant me, so-and-so, the full ordination. Out of compassion.' (Say this three times. At this time, a Bhikkhu proclaims) 'Listen, venerable Sangha! So-and-so, from the Upadhyaya so-and-so, requests the full ordination. So-and-so has already requested the full ordination from the Sangha, so-and-so's Upadhyaya is so-and-so. If the Sangha has time and the Sangha approves, I will now ask so-and-so in the Sangha about the obstructing Dharmas (obstacles to ordination). Report it thus.' (The ordination master asks about the obstructing Dharmas, which is the same as the teacher's questioning about the obstructing Dharmas above. The above was asked in a vacant and quiet place, this is asked in the assembly)

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為異耳)

「大德僧聽！頗有未問者不？若未問者當更問，已問者默。」(戒師應唱)「大德僧聽！某甲，從和上某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上某甲。某甲自說清凈無諸難事，年歲已滿，衣缽具足，某甲和上某甲。若僧時到僧忍聽，僧當與某甲受具足戒，和上某甲。如是白。」

「大德僧聽！某甲，從和上某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上某甲。某甲自說清凈無諸難事，年歲已滿，衣缽具足，某甲和上某甲。僧今與某甲受具足戒，和上某甲。誰諸長老忍與某甲受具足戒，和上某甲，忍者是長老默然；誰不忍者便說。是初羯磨成就不？」(如是三說)「僧已忍與某甲受具足戒竟，和上某甲。僧忍，默然故，是事如是持。」(若人問：「汝幾歲？應言未有歲。何時？若冬若春若夏有閏無閏，是時節汝盡壽應憶念。」即時應說四依)

「汝某甲聽！是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，為受具足人說四依法，依是得出家受具足戒作比丘。何等四？

「依糞掃衣。比丘依是得出家受具足戒成比丘法。若更得白麻衣、赤麻衣、羯耶衣、憍施耶衣、翅夷羅衣、欽跋羅衣、劫貝衣，如是等余清凈衣，皆是盈長得。是中依糞掃衣，能盡壽受持不？」(

【現代漢語翻譯】 現代漢語譯本 『大德僧眾請聽！是否還有未提問的人？若有未提問者，應當提問；已提問者保持沉默。』（戒師應唱）『大德僧眾請聽！某甲（求戒者的名字），從和尚某甲（和尚的名字），請求受具足戒。某甲已經向眾僧請求受具足戒，和尚是某甲。某甲自述清凈，沒有諸種障礙，年齡已滿，衣缽具足，某甲的和尚是某甲。如果僧眾時機已到，僧眾允許，僧眾應當為某甲授予具足戒，和尚是某甲。如是稟白。』 『大德僧眾請聽！某甲（求戒者的名字），從和尚某甲（和尚的名字），請求受具足戒。某甲已經向眾僧請求受具足戒，和尚是某甲。某甲自述清凈，沒有諸種障礙，年齡已滿，衣缽具足，某甲的和尚是某甲。僧眾現在為某甲授予具足戒，和尚是某甲。哪位長老允許為某甲授予具足戒，和尚是某甲，允許的長老保持沉默；哪位不允許的便說出來。這最初的羯磨（karma，業）是否成就？』（如是說三遍）『僧眾已經允許為某甲授予具足戒完畢，和尚是某甲。僧眾允許，因為沉默的緣故，這件事就這樣成立。』（如果有人問：『你幾歲？』應說『還沒有歲數。』『何時？』『若是冬天、春天、夏天，有閏月或沒有閏月，這個時節你盡一生都應憶念。』即時應當說四依。） 『你某甲（求戒者的名字）聽！這是佛婆伽婆（Bhagavan，世尊）釋迦牟尼多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），為受具足戒的人說四依法，依靠這些才能出家受具足戒成為比丘（bhikkhu，比丘）。哪四種？』 『依糞掃衣（pamsukula，從垃圾堆或丟棄物中撿來的布製成的衣服）。比丘依靠這個才能出家受具足戒成為比丘。如果再得到白麻衣、赤麻衣、羯耶衣（絲綢衣）、憍施耶衣（細麻衣）、翅夷羅衣（亞麻衣）、欽跋羅衣（羊毛衣）、劫貝衣（棉衣），像這樣其他的清凈衣服，都是額外的獲得。這其中，依靠糞掃衣，能盡一生受持嗎？』

【English Translation】 English version 『Listen, venerable Sangha! Is there anyone who has not asked questions? If there are those who have not asked, they should ask now; those who have already asked, remain silent.』 (The preceptor should announce) 『Listen, venerable Sangha! So-and-so (the name of the candidate), from Upadhyaya (Upadhyaya, preceptor) So-and-so (the name of the preceptor), requests the full ordination. So-and-so has already requested the full ordination from the Sangha, with Upadhyaya So-and-so. So-and-so declares himself to be pure, without any impediments, of full age, and possessing the robes and bowl, with Upadhyaya So-and-so. If it is the Sangha's time and the Sangha permits, the Sangha should grant the full ordination to So-and-so, with Upadhyaya So-and-so. This is the announcement.』 『Listen, venerable Sangha! So-and-so (the name of the candidate), from Upadhyaya (Upadhyaya, preceptor) So-and-so (the name of the preceptor), requests the full ordination. So-and-so has already requested the full ordination from the Sangha, with Upadhyaya So-and-so. So-and-so declares himself to be pure, without any impediments, of full age, and possessing the robes and bowl, with Upadhyaya So-and-so. The Sangha now grants the full ordination to So-and-so, with Upadhyaya So-and-so. Which of the elders approves of granting the full ordination to So-and-so, with Upadhyaya So-and-so? Those who approve, let them remain silent; those who do not approve, let them speak. Is this the first karma (karma, action) accomplished?』 (Say this three times) 『The Sangha has already approved of granting the full ordination to So-and-so, with Upadhyaya So-and-so. The Sangha approves, because of the silence, this matter is thus established.』 (If someone asks: 『How old are you?』 one should say 『Not yet of age.』 『When?』 『Whether it is winter, spring, or summer, with or without a leap month, this time you should remember for the rest of your life.』 Immediately one should recite the four supports.) 『You, So-and-so (the name of the candidate), listen! This is the Buddha Bhagavan (Bhagavan, the Blessed One) Shakyamuni Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), who speaks of the four supports for those receiving full ordination, relying on which one can leave home, receive full ordination, and become a bhikkhu (bhikkhu, monk). What are the four?』 『Relying on robes made of discarded cloth (pamsukula, robes made from cloth collected from dust heaps or cemeteries). A bhikkhu relies on this to leave home, receive full ordination, and become a bhikkhu. If one further obtains white linen robes, red linen robes, silk robes, fine linen robes, flax robes, wool robes, cotton robes, such other pure robes are considered additional gains. Among these, relying on robes made of discarded cloth, can you uphold this for the rest of your life?』

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答能)

「依乞食。比丘依是得出家受具足戒成比丘法。若更得為作食，因生六齋日食、月一日食、十六日食、眾僧食、別房食、請食若僧若私，如是等余清凈食，皆是盈長得。是中依乞食，能盡壽受用不？」(答能)

「依樹下住。比丘依是得出家受具足戒成比丘法。若得溫室、講堂、殿樓、一重舍、閣屋、平覆屋、地窟山窟、漂頭勒迦臥具、曼頭勒迦臥具、禪頭勒迦臥具、下至草敷葉，如是等余清凈房舍臥具，皆是盈長得。是中依樹下住，能盡壽受用不？」(答能)

「依陳棄藥。比丘依是得出家受具足戒成比丘法。若更得四種含銷藥(酥、油、蜜、石蜜)，四種凈脂(熊脂、驢脂、豬脂、鳣脂)，五種根藥(舍利、姜、赤附子、波提鞮沙、菖蒲根)，五種果藥(呵梨勒、鞞醯勒、阿摩勒、胡椒、跋缽羅)，五種凈鹽(黑鹽、白鹽、紫鹽、赤鹽、魯出鹽)，五種湯(根湯、莖湯、葉湯、花湯、果湯)，五種樹膠藥(興渠、薩阇羅、諦掖、諦掖婆提、諦掖婆那)，如是等余清凈藥，皆是盈長得。是中依陳棄藥，能盡壽受用不？」(答能)

「汝某甲聽！是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，為受具足比丘說四墮法。若比丘於是四墮法若作一一法，是非比丘、非沙門、非釋

【現代漢語翻譯】 現代漢語譯本 問：『依靠乞食為生。比丘依靠這個而出家，受具足戒，成為比丘。如果還能得到其他的食物，例如六齋日食、每月初一日食、十六日食、眾僧食、特別房間的食物、邀請的食物（無論是僧眾還是私人的），像這樣其他的清凈食物，都是額外的獲得。在這其中，依靠乞食為生，能夠終身受用嗎？』（答：能） 問：『依靠樹下居住。比丘依靠這個而出家，受具足戒，成為比丘。如果能得到溫室、講堂、殿樓、單層房屋、閣樓、平頂房屋、地窟山窟、漂頭勒迦臥具（Piaotoulejia，臥具名）、曼頭勒迦臥具（Mantoulejia，臥具名）、禪頭勒迦臥具（Chantoulejia，臥具名），甚至草墊樹葉，像這樣其他的清凈房舍臥具，都是額外的獲得。在這其中，依靠樹下居住，能夠終身受用嗎？』（答：能） 問：『依靠陳棄的藥物。比丘依靠這個而出家，受具足戒，成為比丘。如果還能得到四種含銷藥（酥、油、蜜、石蜜），四種凈脂（熊脂、驢脂、豬脂、鳣脂），五種根藥（舍利、姜、赤附子、波提鞮沙（Potidisha，藥草名）、菖蒲根），五種果藥（呵梨勒（Harile，藥草名）、鞞醯勒（Piyele，藥草名）、阿摩勒（Amale，藥草名）、胡椒、跋缽羅（Boba Boluo，藥草名）），五種凈鹽（黑鹽、白鹽、紫鹽、赤鹽、魯出鹽），五種湯（根湯、莖湯、葉湯、花湯、果湯），五種樹膠藥（興渠（Xingqu，藥草名）、薩阇羅（Saluo She，藥草名）、諦掖（Diye，藥草名）、諦掖婆提（Diye Poti，藥草名）、諦掖婆那（Diye Pona，藥草名）），像這樣其他的清凈藥物，都是額外的獲得。在這其中，依靠陳棄的藥物，能夠終身受用嗎？』（答：能） 『你某某聽著！這是佛，婆伽婆（Bhagava，世尊），釋迦牟尼（Sakyamuni），多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），為受具足戒的比丘說了四種墮落之法。如果比丘做了這四種墮落之法中的任何一種，就不是比丘、不是沙門（Sramana，沙門）、不是釋

【English Translation】 English version Question: 'Relying on begging for food. A Bhikshu (monk) relies on this to leave home, receive full ordination, and become a Bhikshu. If one can obtain additional food, such as food for the six fast days, food on the first day of the month, food on the sixteenth day, food for the Sangha (monastic community), food from a separate room, invited food (whether from the Sangha or private individuals), and other such pure food, all these are extra gains. Among these, relying on begging for food, can one use it for a lifetime?' (Answer: Yes) Question: 'Relying on dwelling under a tree. A Bhikshu relies on this to leave home, receive full ordination, and become a Bhikshu. If one can obtain a warm room, lecture hall, temple building, single-story house, attic, flat-roofed house, cave, mountain cave, Piaotoulejia (type of bedding), Mantoulejia (type of bedding), Chantoulejia (type of bedding), or even a grass mat or leaves, and other such pure dwellings and bedding, all these are extra gains. Among these, relying on dwelling under a tree, can one use it for a lifetime?' (Answer: Yes) Question: 'Relying on discarded medicine. A Bhikshu relies on this to leave home, receive full ordination, and become a Bhikshu. If one can obtain four kinds of dissolving medicines (ghee, oil, honey, rock candy), four kinds of pure fats (bear fat, donkey fat, pig fat, sturgeon fat), five kinds of root medicines (Shali, ginger, red aconite, Potidisha (herb name), calamus root), five kinds of fruit medicines (Harile (herb name), Piyele (herb name), Amale (herb name), pepper, Boba Boluo (herb name)), five kinds of pure salts (black salt, white salt, purple salt, red salt, Louchu salt), five kinds of broths (root broth, stem broth, leaf broth, flower broth, fruit broth), five kinds of tree gum medicines (Xingqu (herb name), Saluo She (herb name), Diye (herb name), Diye Poti (herb name), Diye Pona (herb name)), and other such pure medicines, all these are extra gains. Among these, relying on discarded medicine, can one use it for a lifetime?' (Answer: Yes) 'You, so-and-so, listen! This is the Buddha, Bhagavan (World-Honored One), Sakyamuni (Sage of the Sakyas), Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), who has spoken of four defeating rules for fully ordained Bhikshus. If a Bhikshu commits any one of these four defeating rules, he is no longer a Bhikshu, no longer a Sramana (ascetic), no longer a follower of the Shakya'

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子，失滅比丘法。如截多羅樹斷，更不生不青不長不廣。比丘亦如是，於四墮法若犯一一法，非比丘、非沙門、非釋子，失滅比丘法。

「佛種種因緣呵責欲欲想、欲欲覺、欲欲熱，讚歎斷欲、除欲想、滅欲熱。若比丘共諸比丘入戒法中，不捨戒、戒羸不出相，隨心想受淫慾乃至共畜生，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)

「佛種種因緣呵責偷奪法，讚歎不偷奪法，乃至一條線、一寸納、一渧油分齊尚不應偷奪，是中佛制極少乃至五錢若五錢直。若比丘隨所偷奪事，若王捉、若殺、若打、若縛、若擯出、若輸金罪，作是言：『汝賊、汝小兒、汝癡、汝墮官罪。』若比丘如是偷奪者，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)

「佛種種因緣呵責殺生，讚歎不殺生，乃至蟻子尚不應殺，何況於人。若比丘自手奪人命，若持刀與，若教死贊死，作是言：『咄人用惡活為？死勝生。』隨彼心樂死，種種因緣教死贊死，若作憂多殺，若頭多殺，若作弶、作網、作撥，若作毗陀羅殺，若似毗陀羅殺，若斷氣殺，若墮胎殺，若按腹殺，若推著火中水中、若從高推下、若遣使道中死，乃至母腹中初得二根身根命根歌羅羅中生

【現代漢語翻譯】 現代漢語譯本： 『子啊，失去比丘（bhikkhu，佛教出家男眾）的戒法，就像砍斷多羅樹（tāla tree，一種棕櫚樹）的樹幹，不再生長、不再青翠、不再長高、不再擴充套件。比丘也是如此，對於四種墮落之法，如果觸犯其中任何一種，就不是比丘、不是沙門（śrāmaṇa，佛教出家修行者）、不是釋迦牟尼佛的弟子，失去了比丘的戒法。』

『佛陀以種種因緣呵斥對慾望的貪求、對慾望的思念、對慾望的熾熱，讚歎斷除慾望、去除慾望的思念、熄滅慾望的熾熱。如果比丘與其他比丘一起進入戒律之中，不捨棄戒律，戒律不衰弱，沒有表現出捨棄戒律的樣子，卻隨心所欲地行淫慾之事，乃至與畜生行淫，就不是比丘、不是沙門、不是釋迦牟尼佛的弟子，失去了比丘的戒法。這件事終身都不應該觸犯，你能夠持守嗎？』（回答：能夠）

『佛陀以種種因緣呵斥偷盜的行為，讚歎不偷盜的行為，乃至一條線、一寸布、一滴油的價值都不應該偷盜，在這方面，佛陀制定了極少的數額，乃至五錢或價值五錢的東西。如果比丘偷盜了東西，導致被國王抓住、被殺、被打、被捆綁、被驅逐、或被判處繳納罰金的罪行，並且被指責說：『你是賊、你是小人、你是愚癡的人、你犯了官罪。』如果比丘做出這樣的偷盜行為，就不是比丘、不是沙門、不是釋迦牟尼佛的弟子，失去了比丘的戒法。這件事終身都不應該觸犯，你能夠持守嗎？』（回答：能夠）

『佛陀以種種因緣呵斥殺生的行為，讚歎不殺生的行為，乃至螞蟻都不應該殺害，更何況是人。如果比丘親手奪取人的性命，或者遞刀給人，或者教唆他人去死並讚美死亡，說：『唉，人活著有什麼用呢？死了比活著更好。』隨順他人想要去死的心意，以種種因緣教唆他人去死並讚美死亡，或者製造憂多殺（utkṛṣṭa，一種自殺方式），或者頭多殺（śirodhā，斬首），或者設定陷阱、設定網、設定撥（一種捕獵工具），或者製造毗陀羅殺（vidāraṇa，剖腹），或者類似於毗陀羅殺，或者斷氣殺，或者墮胎殺，或者按壓腹部殺，或者把人推到火中、水中，或者從高處推下，或者派遣使者在路上殺死，乃至在母親腹中最初獲得二根（身根和命根），在歌羅羅（kalala，受精卵）中產生。

【English Translation】 English version: 『Monk, the Dharma of a Bhikkhu (bhikkhu, a Buddhist ordained male) is lost, like a severed palm tree (tāla tree, a type of palm tree) that no longer grows, is no longer green, no longer tall, and no longer expands. A Bhikkhu is also like this; if he commits any one of the four Defeat (pārājika) offenses, he is no longer a Bhikkhu, no longer a Śrāmaṇa (śrāmaṇa, a Buddhist renunciate), no longer a disciple of Śākyamuni Buddha, and loses the Dharma of a Bhikkhu.』

『The Buddha, with various causes and conditions, rebukes lustful desires, lustful thoughts, and lustful passions, and praises the abandonment of lust, the removal of lustful thoughts, and the extinguishing of lustful passions. If a Bhikkhu, together with other Bhikkhus, enters into the precepts, does not abandon the precepts, the precepts do not weaken, and does not show any sign of abandoning the precepts, yet indulges in sexual desire as he pleases, even with animals, he is no longer a Bhikkhu, no longer a Śrāmaṇa, no longer a disciple of Śākyamuni Buddha, and loses the Dharma of a Bhikkhu. This matter should not be violated for the rest of your life. Can you uphold this?』 (Answer: I can)

『The Buddha, with various causes and conditions, rebukes the act of stealing, and praises the act of not stealing, even a thread, an inch of cloth, or a drop of oil should not be stolen. In this regard, the Buddha has set a very small limit, even five coins or the value of five coins. If a Bhikkhu steals something, resulting in being caught by the king, being killed, being beaten, being bound, being exiled, or being sentenced to pay a fine, and is accused of being a thief, a petty person, a foolish person, or having committed an official crime, if a Bhikkhu commits such an act of stealing, he is no longer a Bhikkhu, no longer a Śrāmaṇa, no longer a disciple of Śākyamuni Buddha, and loses the Dharma of a Bhikkhu. This matter should not be violated for the rest of your life. Can you uphold this?』 (Answer: I can)

『The Buddha, with various causes and conditions, rebukes the act of killing, and praises the act of not killing, even an ant should not be killed, let alone a human being. If a Bhikkhu takes a human life with his own hand, or gives a knife to someone, or instigates someone to die and praises death, saying, 『Alas, what is the use of living a bad life? Death is better than life.』 Following the other person's desire to die, with various causes and conditions, instigating them to die and praising death, or creating utkṛṣṭa (utkṛṣṭa, a method of suicide), or śirodhā (śirodhā, decapitation), or setting traps, setting nets, setting snares (a hunting tool), or creating vidāraṇa (vidāraṇa, disembowelment), or something similar to vidāraṇa, or killing by cutting off breath, or killing by abortion, or killing by pressing the abdomen, or pushing someone into fire or water, or pushing someone down from a high place, or sending a messenger to kill someone on the road, even from the moment of first obtaining the two roots (body root and life root) in the mother's womb, arising in the kalala (kalala, fertilized egg).

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，噁心方便令奪其命。從是因緣死者，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)

「佛種種因緣呵責妄語，讚歎不妄語，是中乃至戲笑尚不應妄語，何況故妄語。若比丘不知不見空無過人法，自言我如是知如是見，我得須陀洹果乃至阿羅漢果，我得初禪二禪三禪四禪，我得慈悲喜捨無量、空處、識處、無所有處、非想非非想處定，我得不凈觀、阿那般那念。諸天來至我所，諸天龍、夜叉、薜荔、毗舍阇、鳩槃茶、羅剎等來至我所，彼問我答、我問彼答。若比丘如是妄語者，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)

「汝某甲聽！初篇罪不可起；第二篇罪雖可起，幾時覆藏，隨覆藏時應行波利婆沙。行波利婆沙已，應行六夜摩那埵，行摩那埵已二十比丘眾中出罪，是眾中可恥為人所輕。是中汝不得故弄陰出不凈，如是事能不作不？」(答能)

「不得故觸女人身。不得向女人惡口語。不得女人前自讚供養身。不得媒嫁女人。不得自起房，佛聽應作、不聽不應作。不得起大房，佛聽應作、不聽不應作。無根罪不得謗他人。少許罪因緣不得謗言大。不得勤破僧。不得佐破僧人。不毀辱他家。不得性戾難教。如是事能不作

【現代漢語翻譯】 現代漢語譯本：以令人厭惡的手段奪取他人性命。如果有人因此喪命，那麼行兇者就不是比丘（Bhiksu，佛教出家男眾）、不是沙門（Sramana，泛指修行者）、不是釋子（Sakya-putra，釋迦牟尼佛的弟子），而是喪失了比丘的資格。這件事終身都不能觸犯，你能遵守嗎？（回答：能） 佛陀通過各種因緣告誡人們不要說謊，讚揚不說謊的人，即使是開玩笑也不應該說謊，更何況是故意說謊。如果比丘自己沒有證得任何超凡的境界，卻謊稱自己已經證得，例如說『我如是知、如是見』，『我已證得須陀洹果（Srotapanna，預流果）乃至阿羅漢果（Arhat，無學果）』，『我已證得初禪、二禪、三禪、四禪』，『我已證得慈悲喜捨四無量心、空無邊處定、識無邊處定、無所有處定、非想非非想處定』，『我已證得不凈觀、阿那般那念（Anapanasati，入出息念）』。『諸天來到我的住所，諸天、龍、夜叉（Yaksa，一種鬼神）、薜荔（Pisaca，食人鬼）、毗舍阇（Pisaca，惡鬼）、鳩槃茶（Kumbhanda，守宮神）、羅剎（Rakshasa，惡鬼）等來到我的住所，他們問我，我回答他們；我問他們，他們回答我。』如果比丘說了這樣的謊話，那麼他就不是比丘、不是沙門、不是釋子，而是喪失了比丘的資格。這件事終身都不能觸犯，你能遵守嗎？（回答：能） 你，某甲，聽著！初篇罪（Parajika，波羅夷）是不可再犯的；第二篇罪（Sanghavasesa，僧殘）雖然可以補救，但要看你隱瞞了多久，根據隱瞞的時間長短來進行波利婆沙（Parivasa，別住）。完成波利婆沙后，要進行六夜摩那埵（Manatta，正量），完成摩那埵后，要在二十位比丘的僧團中懺悔，在僧團中會成為可恥之人，被人輕視。在這期間，你不能故意泄精，你能不做這樣的事嗎？（回答：能） 不得故意觸控女人的身體。不得對女人說惡語。不得在女人面前自我吹噓，以求供養。不得為男女牽線搭橋。不得擅自建造房屋，佛陀允許的可以做，不允許的不能做。不得建造大型房屋，佛陀允許的可以做，不允許的不能做。沒有根據的罪名不得誹謗他人。不得因為小小的罪過就說成是大的。不得努力破壞僧團的和合。不得幫助破壞僧團的人。不得詆譭辱罵他人家庭。不得性格乖戾難以教化。這些事你能不做嗎？

【English Translation】 English version: To take someone's life through disgusting means. If someone dies as a result of this, the perpetrator is not a Bhiksu (Buddhist monk), not a Sramana (ascetic), not a Sakya-putra (disciple of Sakyamuni Buddha), but has lost the status of a Bhiksu. This must not be violated for the rest of your life. Can you uphold this? (Answer: Yes) The Buddha, through various causes and conditions, admonishes against lying and praises those who do not lie. Even in jest, one should not lie, let alone intentionally. If a Bhiksu has not attained any extraordinary states, yet falsely claims to have attained them, such as saying, 'I know thus, I see thus,' 'I have attained the Srotapanna fruit (stream-enterer) up to the Arhat fruit (worthy one),' 'I have attained the first Dhyana, second Dhyana, third Dhyana, fourth Dhyana,' 'I have attained the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception,' 'I have attained the contemplation of impurity, Anapanasati (mindfulness of breathing).' 'Devas (gods) come to my dwelling, Devas, Nagas (dragons), Yaksas (a type of spirit), Pisacas (flesh-eating demons), Pisacas (evil spirits), Kumbhandas (guardian spirits), Rakshasas (demons) come to my dwelling. They ask me, and I answer them; I ask them, and they answer me.' If a Bhiksu speaks such lies, then he is not a Bhiksu, not a Sramana, not a Sakya-putra, but has lost the status of a Bhiksu. This must not be violated for the rest of your life. Can you uphold this? (Answer: Yes) You, so-and-so, listen! A Parajika (defeat) offense cannot be committed again; a Sanghavasesa (formal meeting) offense, although remediable, depends on how long you have concealed it. According to the length of concealment, you should undergo Parivasa (probation). After completing Parivasa, you should undergo six nights of Manatta (penance). After completing Manatta, you must confess in a Sangha of twenty Bhiksus, where you will become a shameful person, despised by others. During this time, you must not intentionally ejaculate. Can you refrain from doing such things? (Answer: Yes) You must not intentionally touch a woman's body. You must not speak harsh words to a woman. You must not boast about yourself in front of a woman to seek offerings. You must not arrange marriages. You must not build houses on your own; what the Buddha allows, you may do; what he does not allow, you must not do. You must not build large houses; what the Buddha allows, you may do; what he does not allow, you must not do. You must not slander others with unfounded accusations. You must not exaggerate small offenses into large ones. You must not diligently try to break up the Sangha. You must not assist those who break up the Sangha. You must not defame or insult other people's families. You must not be of a perverse and difficult-to-teach nature. Can you refrain from doing these things?

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不？」(答能)

「汝某甲聽！僧已與汝受具足戒竟。善受教化隨順師教，汝已得好和上阿阇梨，得好眾僧，得好國土好行道處。如轉輪聖王所愿尚不能得滿，汝今已具滿。當恭敬三寶：佛寶、法寶、比丘僧寶。當勤三學：善戒學、善心學、善慧學。勤修三脫門：空、無相、無作。當勤三業：坐禪、誦經、勸作眾事。汝行是法，當開甘露門，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。如蓮華在水日夜增長，汝諸善根亦復如是，于佛法中日夜增長。余殘諸戒，和上阿阇梨當漸漸為汝廣說。」即為說偈：

「釋師子法中，　　一切妙善集， 　深大無涯際，　　功德之寶海。 　是愿轉輪王，　　天王善法王， 　常求作沙門，　　不遂汝已得。 　精勤行三業，　　佛法無量種， 　汝常憶念法，　　逮諸無礙智。 　如蓮華在水，　　漸漸日增長， 　汝亦如是信，　　戒聞定慧增。 　余戒佛所說，　　和上師當教， 　眾中禮繞竟，　　喜各從所樂。」

結小界文第九(先結空地界，然後結界場。先一比丘唱四方小界相作畔齊已，作白二羯磨，在眾中作，如是白)

「大德僧聽！比丘某甲唱四方小界相，僧今結小界作戒場。若僧時到僧忍聽，僧於此四方相內結小界作戒場。如

{ "translations": [ "現代漢語譯本", '不？』（答：能）', '', '『你某甲聽著！僧團已經為你授了具足戒。要好好接受教化，順從師父的教導。你已經得到了好的和尚（Upadhyaya，親教師），阿阇梨（Acarya，軌範師），好的僧眾，好的國土，好的修行之處。即使是轉輪聖王所希望的，尚且不能完全得到滿足，你現在已經完全具備了。應當恭敬三寶：佛寶（Buddha-ratna）、法寶（Dharma-ratna）、比丘僧寶（Sangha-ratna）。應當勤奮修習三學：善戒學（Adhisila-siksa）、善心學（Adhicitta-siksa）、善慧學（Adhiprajna-siksa）。勤奮修習三解脫門：空（Sunyata）、無相（Animitta）、無作（Apranihita）。應當勤奮於三種行業：坐禪（Dhyana）、誦經（Sutra）、勸人做各種事情。你奉行這些法，應當開啟甘露之門，得到須陀洹果（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）、辟支佛道（Pratyekabuddha，緣覺）。如同蓮花在水中日夜生長，你的各種善根也像這樣，在佛法中日夜增長。其餘剩下的戒律，和尚阿阇梨會漸漸地為你詳細解說。』隨即說了偈頌：', '', '『在釋迦牟尼佛的教法中，一切美妙的善法都聚集在一起，', '深邃廣大沒有邊際，是功德的珍寶之海。', '這是轉輪王、天王、善法王，', '常常想做沙門，不能如願，你現在已經得到了。', '精勤地修行身、口、意三業，佛法有無量種，', '你常常憶念佛法，就能獲得各種無礙的智慧。', '如同蓮花在水中，漸漸地日夜生長，', '你也應該這樣信奉，戒、聞、定、慧就會增長。', '其餘的戒律是佛所說的，和尚、阿阇梨應當教導，', '在僧眾中禮拜繞佛完畢，大家歡喜地各自去做喜歡的事情。』', '', '結小界文第九（先結空地界，然後結戒場。先由一位比丘唱說四方小界的相狀，作為界限，完畢后，作白二羯磨，在僧眾中進行，像這樣唱白）：', '', '『大德僧眾請聽！比丘某甲唱說四方小界的相狀，僧團現在要結小界作為戒場。如果僧團認為時機已到，僧團允許，僧團就在這四方相狀之內結小界作為戒場。就這樣。』' ], "english_translations": [ "English version", "'No?' (Answer: 'Yes')", "", "'You, so-and-so, listen! The Sangha has already conferred the full ordination (Bhikkhu ordination) upon you. You must receive the teachings well, and follow the instructions of your teacher. You have obtained a good Upadhyaya (preceptor), Acarya (teacher), a good Sangha, a good country, and a good place to practice the Dharma. Even what a Chakravarti Raja (Wheel-Turning King) wishes for, he may not be able to fully obtain, but you have now fully obtained it. You should respect the Three Jewels: the Buddha-ratna (Buddha Jewel), the Dharma-ratna (Dharma Jewel), and the Sangha-ratna (Sangha Jewel). You should diligently cultivate the Three Learnings: Adhisila-siksa (higher morality), Adhicitta-siksa (higher mind), and Adhiprajna-siksa (higher wisdom). Diligently cultivate the Three Doors of Liberation: Sunyata (emptiness), Animitta (signlessness), and Apranihita (wishlessness). You should be diligent in the three actions: Dhyana (meditation), Sutra (recitation), and encouraging others to do various things. If you practice these Dharmas, you should open the gate of nectar, and attain the Srotapanna-phala (stream-enterer fruit), Sakrdagamin-phala (once-returner fruit), Anagamin-phala (non-returner fruit), Arhat-phala (Arhat fruit), and Pratyekabuddha-marga (path of the solitary Buddha). Just as a lotus flower grows day and night in the water, so too will your various good roots grow day and night in the Buddha-dharma. The remaining precepts, the Upadhyaya and Acarya will gradually explain to you in detail.' Then he spoke the following verses:", "", "'In the Dharma of Shakyamuni Buddha, all wonderful good things are gathered,", "Profound and vast without limit, it is a treasure ocean of merit.", "This is the Chakravarti Raja, the Deva-raja (King of Gods), the Dharma-raja (King of Dharma),", "Always seeking to become a Sramana (ascetic), unable to fulfill his wish, but you have already obtained it.", "Diligently practice the three karmas (actions of body, speech, and mind), the Buddha-dharma is of immeasurable kinds,", "You should always remember the Dharma, and attain all unobstructed wisdom.", "Just as a lotus flower in the water, gradually grows day by day,", "You should also believe in this way, and your morality, learning, concentration, and wisdom will increase.", "The remaining precepts are those spoken by the Buddha, the Upadhyaya and teacher should teach,", "After bowing and circumambulating in the Sangha, everyone joyfully does what they like.'", "", "The Ninth Text on Establishing the Small Boundary (First establish the boundary of empty ground, then establish the boundary of the ordination platform. First, one Bhikkhu announces the characteristics of the small boundary in the four directions, making the boundaries even, and then performs the white second Karma, done in the Sangha, reciting the following):", "", "'Venerable Sangha, please listen! Bhikkhu so-and-so announces the characteristics of the small boundary in the four directions. The Sangha now establishes the small boundary as an ordination platform. If the Sangha deems it is the right time, and the Sangha permits, the Sangha will establish the small boundary within these four directions as an ordination platform. So be it.'" ] }

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是白。」

「大德僧聽！比丘某甲唱四方小界相，僧今於此四方相內結小界作戒場。誰諸長老忍僧於此四方相內結小界作戒場者，是長老默然；誰不忍者便說。」「僧已忍於此四方相內結小界作戒場竟。僧忍，默然故，是事如是持。」

結大界文第十(先令一比丘唱四方大界相作畔齊已，作白二羯磨，在眾中作，如是白)

「大德僧聽！比丘某甲唱四方大界相，是諸相內是界內。若僧時到僧忍聽，是中一布薩共住結界。如是白。」

「大德僧聽！比丘某甲唱四方大界相，是諸相內是界內，是中一布薩共住結界。誰諸長老忍是中一布薩共住結界者默然，誰不忍者便說。」「僧已忍一布薩共住結界竟。僧忍，默然故，是事如是持。」

結不離衣界文第十一

「大德僧聽！一布薩共住，隨幾許結界內，是中除聚落及聚落界，取空地及住處。若僧時到僧忍聽，是中一布薩共住結界內作不離衣宿羯磨。如是白。」

「大德僧聽！一布薩共住，隨幾許結界內，是中除聚落及聚落界，取空地及住處，是中一布薩共住結界內作不離衣宿羯磨。誰諸長老忍是中一布薩共住結界內作不離衣宿羯磨者，是長老默然；誰不忍者便說。」「僧已忍一布薩共住結界內作不離衣宿羯磨竟。僧忍，默然故，

【現代漢語翻譯】 現代漢語譯本： 『是白。』

『大德僧聽！比丘某甲（比丘的名字）唱四方小界相，僧今於此四方相內結小界作戒場。誰諸長老忍僧於此四方相內結小界作戒場者，是長老默然；誰不忍者便說。』 『僧已忍於此四方相內結小界作戒場竟。僧忍，默然故，是事如是持。』

結大界文第十(先令一比丘唱四方大界相作畔齊已，作白二羯磨，在眾中作，如是白)

『大德僧聽！比丘某甲（比丘的名字）唱四方大界相，是諸相內是界內。若僧時到僧忍聽，是中一布薩（uposatha，齋戒日）共住結界。如是白。』

『大德僧聽！比丘某甲（比丘的名字）唱四方大界相，是諸相內是界內，是中一布薩（uposatha，齋戒日）共住結界。誰諸長老忍是中一布薩（uposatha，齋戒日）共住結界者默然，誰不忍者便說。』 『僧已忍一布薩（uposatha，齋戒日）共住結界竟。僧忍，默然故，是事如是持。』

結不離衣界文第十一

『大德僧聽！一布薩（uposatha，齋戒日）共住，隨幾許結界內，是中除聚落及聚落界，取空地及住處。若僧時到僧忍聽，是中一布薩（uposatha，齋戒日）共住結界內作不離衣宿羯磨（kamma，業）。如是白。』

『大德僧聽！一布薩（uposatha，齋戒日）共住，隨幾許結界內，是中除聚落及聚落界，取空地及住處，是中一布薩（uposatha，齋戒日）共住結界內作不離衣宿羯磨（kamma，業）。誰諸長老忍是中一布薩（uposatha，齋戒日）共住結界內作不離衣宿羯磨（kamma，業）者，是長老默然；誰不忍者便說。』 『僧已忍一布薩（uposatha，齋戒日）共住結界內作不離衣宿羯磨（kamma，業）竟。僧忍，默然故，

【English Translation】 English version: 'It is announced.'

'Venerable Sangha, listen! Bhikshu (monk's name) announces the boundary marks of the small boundary in all four directions. The Sangha now establishes a small boundary within these four boundary marks to serve as a place for ordination. Which of the elders approves of the Sangha establishing a small boundary within these four boundary marks to serve as a place for ordination? Let that elder remain silent; whoever does not approve, let him speak.' 'The Sangha has approved establishing a small boundary within these four boundary marks to serve as a place for ordination. The Sangha approves, therefore it is silent. This matter is thus maintained.'

The Tenth Text on Establishing a Great Boundary (First, have a Bhikshu announce the boundary marks of the great boundary in all four directions to make the boundary even, then perform the announcement and the second act of kamma (formal act), which is done in the assembly. The announcement is as follows:)

'Venerable Sangha, listen! Bhikshu (monk's name) announces the boundary marks of the great boundary in all four directions. Within these marks is the boundary. If it is the Sangha's time and the Sangha approves, let us establish a boundary within which to dwell together for one Uposatha (day of observance). This is the announcement.'

'Venerable Sangha, listen! Bhikshu (monk's name) announces the boundary marks of the great boundary in all four directions. Within these marks is the boundary, within which to dwell together for one Uposatha (day of observance). Which of the elders approves of establishing a boundary within which to dwell together for one Uposatha (day of observance)? Let him remain silent; whoever does not approve, let him speak.' 'The Sangha has approved establishing a boundary within which to dwell together for one Uposatha (day of observance). The Sangha approves, therefore it is silent. This matter is thus maintained.'

The Eleventh Text on Establishing a Boundary Where One Does Not Leave One's Robes

'Venerable Sangha, listen! Within the boundary established for dwelling together for one Uposatha (day of observance), however large it may be, excluding villages and village boundaries, taking open spaces and dwelling places. If it is the Sangha's time and the Sangha approves, let us perform the kamma (formal act) of not leaving one's robes overnight within the boundary established for dwelling together for one Uposatha (day of observance). This is the announcement.'

'Venerable Sangha, listen! Within the boundary established for dwelling together for one Uposatha (day of observance), however large it may be, excluding villages and village boundaries, taking open spaces and dwelling places, let us perform the kamma (formal act) of not leaving one's robes overnight within the boundary established for dwelling together for one Uposatha (day of observance). Which of the elders approves of performing the kamma (formal act) of not leaving one's robes overnight within the boundary established for dwelling together for one Uposatha (day of observance)? Let that elder remain silent; whoever does not approve, let him speak.' 'The Sangha has approved performing the kamma (formal act) of not leaving one's robes overnight within the boundary established for dwelling together for one Uposatha (day of observance). The Sangha approves, therefore it is silent.

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是事如是持。」

解大界文第十二(解小界亦依此文，正言小界為異耳)

「大德僧聽！是中一布薩共住和合解界舍界。若僧時到僧忍聽，一布薩共住解界舍界。如是白。」

「大德僧聽！是中一布薩共住處解界舍界。誰諸長老忍一布薩共住處解界舍界者默然，誰不忍者便說。」「僧已忍一布薩共住處解界舍界竟。僧忍，默然故，是事如是持。」(所以無別解衣界文者，欲更廣促界者亦應解衣界后解大界；若直解大界，衣界亦並自去，故不煩文也)

尼結界舍戒文亦同。

差監為僧執事第十三(執事人有十四種，五法成：不隨愛、不隨瞋、不隨怖、不隨癡、知得不。一比丘僧中唱)

「大德僧聽！比丘某甲能為僧作知食人。若僧時到僧忍聽，立某甲作知食人。如是白。」

「大德僧聽！比丘某甲能為僧作知食人。誰諸長老忍立某甲作知食人者，是長老默然；誰不忍者便說。」「僧已忍立某甲作知食人竟。僧忍，默然故，是事如是持。」(餘十三種人亦應羯磨差。尼家十二種，文亦同)

受安居文第十四(佛言：「五眾應安居。何等五人者？一比丘、二比丘尼、三式叉摩尼、四沙彌、五沙彌尼。」云何應受安居？佛言，若上座欲安居，應從坐起，偏袒著衣胡跪合掌，

【現代漢語翻譯】 『此事應當如此奉行。』

第十二 解大界文（解小界也依照此文，只是將『大界』改為『小界』）

『大德僧眾請聽！此地舉行一次布薩，共同安住，現在要解除此界限，捨棄此界限。如果僧眾時機已到，僧眾同意，請聽，舉行一次布薩，共同安住，解除此界限，捨棄此界限。如是稟白。』

『大德僧眾請聽！此地舉行一次布薩，共同安住之處，現在要解除此界限，捨棄此界限。哪位長老同意在此舉行一次布薩，共同安住之處，解除此界限，捨棄此界限的，請默然；哪位不同意的，請說出來。』『僧眾已經同意在此舉行一次布薩，共同安住之處，解除此界限，捨棄此界限完畢。僧眾同意，因為默然，所以此事應當如此奉行。』（所以沒有單獨解除衣界文的原因是，想要擴大或縮小界限的，也應該在解除衣界后解除大界；如果直接解除大界，衣界也自然隨之去除，所以不必多此一文。）

尼眾結界舍戒文也相同。

第十三 差監為僧執事（執事人有十四種，具備五種條件：不隨順愛慾、不隨順嗔恚、不隨順恐懼、不隨順愚癡、知道得失。由一位比丘在僧眾中唱說）

『大德僧眾請聽！比丘某甲能為僧眾擔任知食人（負責分配食物的人）。如果僧眾時機已到，僧眾同意，請聽，委任某甲擔任知食人。如是稟白。』

『大德僧眾請聽！比丘某甲能為僧眾擔任知食人。哪位長老同意委任某甲擔任知食人的，這位長老請默然；哪位不同意的，請說出來。』『僧眾已經同意委任某甲擔任知食人完畢。僧眾同意，因為默然，所以此事應當如此奉行。』（其餘十三種人也應該用羯磨法委任。尼眾有十二種，文句也相同）

第十四 受安居文（佛說：『五種人應該安居。哪五種人？一比丘（bhiksu，男性出家人）、二比丘尼（bhiksuni，女性出家人）、三式叉摩尼（siksamana，準出家女）、四沙彌（sramanera，小沙彌）、五沙彌尼（sramanerika，小沙彌尼）。』應該如何受安居？佛說，如果上座想要安居，應該從座位上站起，袒露右肩，右膝著地，合掌，

【English Translation】 『This matter should be carried out accordingly.』

Section 12: Text for Dissolving the Great Boundary (Dissolving the Small Boundary also follows this text, only changing 『Great Boundary』 to 『Small Boundary』)

『Venerable Sangha, listen! Here, we have held one Posadha (布薩, ceremony of reciting monastic rules) together, dwelling in harmony, and now we are dissolving this boundary, abandoning this boundary. If the time is right for the Sangha, and the Sangha agrees, listen, we hold one Posadha together, dwelling in harmony, dissolving this boundary, abandoning this boundary. Thus, it is announced.』

『Venerable Sangha, listen! Here, at this place where we have held one Posadha together, dwelling in harmony, we are now dissolving this boundary, abandoning this boundary. Which elders agree to dissolving this boundary, abandoning this boundary at this place where we have held one Posadha together, dwelling in harmony, let them be silent; whoever disagrees, let them speak.』 『The Sangha has already agreed to dissolving this boundary, abandoning this boundary at this place where we have held one Posadha together, dwelling in harmony. The Sangha agrees, because of the silence, therefore this matter should be carried out accordingly.』 (The reason there is no separate text for dissolving the Robe Boundary is that if one wants to expand or contract the boundary, one should also dissolve the Robe Boundary after dissolving the Great Boundary; if one directly dissolves the Great Boundary, the Robe Boundary will also naturally be removed, so there is no need for an additional text.)

The text for nuns dissolving the boundary and abandoning the precepts is also the same.

Section 13: Appointing a Supervisor to Manage Affairs for the Sangha (There are fourteen types of managers, possessing five qualities: not following desire, not following anger, not following fear, not following delusion, knowing gain and loss. One bhiksu (比丘, male monastic) announces in the Sangha)

『Venerable Sangha, listen! Bhiksu (比丘, male monastic) so-and-so is capable of serving as the food distributor for the Sangha. If the time is right for the Sangha, and the Sangha agrees, listen, we appoint so-and-so as the food distributor. Thus, it is announced.』

『Venerable Sangha, listen! Bhiksu (比丘, male monastic) so-and-so is capable of serving as the food distributor for the Sangha. Which elders agree to appointing so-and-so as the food distributor, let those elders be silent; whoever disagrees, let them speak.』 『The Sangha has already agreed to appointing so-and-so as the food distributor. The Sangha agrees, because of the silence, therefore this matter should be carried out accordingly.』 (The remaining thirteen types of people should also be appointed using the Karma (羯磨, procedure) method. There are twelve types for nuns, and the text is also the same.)

Section 14: Text for Undertaking the Rainy Season Retreat (The Buddha said: 『Five types of people should observe the Rainy Season Retreat. Which five types of people? One, bhiksu (比丘, male monastic); two, bhiksuni (比丘尼, female monastic); three, siksamana (式叉摩尼, female novice); four, sramanera (沙彌, male novice); five, sramanerika (沙彌尼, female novice).』 How should one undertake the Rainy Season Retreat? The Buddha said, if a senior monk wants to observe the Rainy Season Retreat, he should rise from his seat, expose his right shoulder, kneel on his right knee, join his palms,

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應如是言)

「長老憶念！我比丘某甲，是住處夏安居前三月，依某甲可行處聚落。某甲僧坊久破，為治故。」(如是三說)

下座應言：「莫放逸。」上座言：「受持。」(若下座受安居，如上座法，唯除捉兩足為異耳。后三月受持亦爾)

受七日文第十五

「長老憶念！我比丘某甲，是住處夏安居，受七日出界外，為緣事故。」(如是三說)

受三十九夜文第十六(乞三十九夜出界文，若僧眾受遣不須乞，若私營三寶事須乞。乞法者)

「大德僧聽！我比丘某甲，為僧事故，今從眾僧乞三十九夜出界外，還是中安居，是中自恣。」(如是三說)

「大德僧聽！比丘某甲是處夏安居，受三十九夜出界外，為僧事故。若僧時到僧忍聽，僧某甲是處夏安居，為僧事故，受三十九夜出界外。如是白。」

「大德僧聽！比丘某甲，是處夏安居，為僧事故，受三十九夜出界外。誰諸長老忍某甲是處夏安居，為僧事故受三十九夜出界外者，是長老默然；誰不忍者便說。」「僧已忍與某甲三十九夜出界外竟。僧忍，默然故，是事如是持。」

一人心念口言布薩文第十七

「今僧布薩，若十四日若十五日。我今日亦布薩。」(如是三說)

三人二人三語布薩文

【現代漢語翻譯】 現代漢語譯本： 應如是說：

『長老憶念！我比丘某甲（比丘的名字），在住處夏安居（雨季安居）前三個月，依靠某甲（另一比丘的名字）可前往的聚落。某甲（另一比丘的名字）的僧坊（僧侶住所）長期破損，爲了修繕的緣故。』（如是重複三遍）

下座（資歷較淺的比丘）應說：『莫放逸（不要放縱）。』上座（資歷較深的比丘）說：『受持（接受並遵守）。』（如果下座接受安居，如同上座的規矩，只是除了捉兩足的環節有所不同。后三個月接受和遵守也是如此）

受七日文第十五

『長老憶念！我比丘某甲（比丘的名字），在住處夏安居（雨季安居）期間，接受七日出界外，因為有緣故。』（如是重複三遍）

受三十九夜文第十六（請求三十九夜出界文，如果僧眾受派遣則不需要請求，如果是私下處理三寶（佛、法、僧）之事則需要請求。請求的方法是：）

『大德僧聽！我比丘某甲（比丘的名字），爲了僧團的事務，現在從僧眾處請求三十九夜出界外，仍然在中安居（雨季安居）期間，並在中自恣（雨季安居結束時的儀式）。』（如是重複三遍）

『大德僧聽！比丘某甲（比丘的名字）在此處夏安居（雨季安居），接受三十九夜出界外，爲了僧團的事務。如果僧團時間允許，僧團同意，僧團允許某甲（比丘的名字）在此處夏安居（雨季安居），爲了僧團的事務，接受三十九夜出界外。如是稟告。』

『大德僧聽！比丘某甲（比丘的名字），在此處夏安居（雨季安居），爲了僧團的事務，接受三十九夜出界外。哪位長老同意某甲（比丘的名字）在此處夏安居（雨季安居），爲了僧團的事務接受三十九夜出界外，這位長老就默然；誰不同意就請說出來。』『僧團已經同意給予某甲（比丘的名字）三十九夜出界外。僧團同意，因為默然的緣故，這件事就這樣成立。』

一人心念口言布薩文第十七

『現在僧團舉行布薩（每半月舉行的誦戒儀式），無論是十四日還是十五日。我今天也參加布薩（誦戒）。』（如是重複三遍）

三人二人三語布薩文

【English Translation】 English version: Thus should it be said:

'Venerable elders, remember! I, bhikkhu (monk's name) So-and-so, before the three months of the summer retreat (Vassa) at this dwelling place, rely on the village accessible to So-and-so (another monk's name). The monastery (Sangharama) of So-and-so (another monk's name) has been dilapidated for a long time, for the sake of repairing it.' (Thus, say three times)

The junior monk should say: 'Do not be negligent.' The senior monk says: 'Undertake it.' (If the junior monk undertakes the retreat, it is like the senior monk's method, except for the difference in grasping the two feet. The same applies to undertaking and upholding it in the latter three months.)

Text for Receiving Seven Days, Fifteenth

'Venerable elders, remember! I, bhikkhu (monk's name) So-and-so, during the summer retreat (Vassa) at this dwelling place, receive seven days outside the boundary, because of a reason.' (Thus, say three times)

Text for Receiving Thirty-Nine Nights, Sixteenth (Requesting text for thirty-nine nights outside the boundary; if the Sangha is sent, it is not necessary to request; if privately managing the affairs of the Triple Gem (Buddha, Dharma, Sangha), it is necessary to request. The method of requesting is:)

'Venerable Sangha, listen! I, bhikkhu (monk's name) So-and-so, for the sake of the Sangha's affairs, now request from the Sangha thirty-nine nights outside the boundary, still within the middle of the retreat (Vassa), and with the middle Pavarana (end of the rains retreat ceremony).' (Thus, say three times)

'Venerable Sangha, listen! Bhikkhu (monk's name) So-and-so is undertaking the summer retreat (Vassa) here, receiving thirty-nine nights outside the boundary, for the sake of the Sangha's affairs. If the Sangha has the time, the Sangha agrees, the Sangha permits So-and-so (monk's name) to undertake the summer retreat (Vassa) here, receiving thirty-nine nights outside the boundary, for the sake of the Sangha's affairs. Thus, it is announced.'

'Venerable Sangha, listen! Bhikkhu (monk's name) So-and-so is undertaking the summer retreat (Vassa) here, for the sake of the Sangha's affairs, receiving thirty-nine nights outside the boundary. Which elders approve of So-and-so (monk's name) undertaking the summer retreat (Vassa) here, receiving thirty-nine nights outside the boundary for the sake of the Sangha's affairs, let those elders remain silent; whoever does not approve, please speak.' 'The Sangha has already approved giving So-and-so (monk's name) thirty-nine nights outside the boundary. The Sangha approves, because of the silence, this matter is thus established.'

Text for One Person Reciting the Uposatha (Observance Day) in Mind and Speech, Seventeenth

'Now the Sangha is holding the Uposatha (fortnightly observance), whether it is the fourteenth or fifteenth day. I also participate in the Uposatha (observance) today.' (Thus, say three times)

Text for Three People or Two People Speaking the Uposatha (Observance Day) Three Times

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第十八(受法上下儀法如上，故不煩文)

「長老憶念！今日僧布薩，若十四日若十五日。長老！知我清凈憶持無遮道法，戒眾滿故。」(如是三說)

四人以上廣佈薩時與清凈文第十九

「長老憶念！今日若十四日若十五日，僧作布薩。我比丘某甲有緣事故，與僧清凈布薩欲。長老為我說並取籌。」(如是三說)

至僧中說清凈文第二十

「長老憶念！今日僧作布薩，比丘某甲有緣事故，與僧清凈欲為取籌。」(如是三說)

十誦羯磨比丘要用一卷

【現代漢語翻譯】 現代漢語譯本 第十八（受法上下儀法如上，故不煩文）

『長老憶念！今日僧眾舉行布薩（Upavasatha，佛教一種懺悔儀式），無論是十四日還是十五日。長老！請知曉我清凈憶念，沒有被遮蓋的道法，因為戒律圓滿。』（如是說三遍）

四人以上廣佈薩時與清凈文第十九

『長老憶念！今日無論是十四日還是十五日，僧眾將舉行布薩。我比丘某甲（姓名）因為有因緣事故，想參與僧眾的清凈布薩。長老請為我說並取籌。』（如是說三遍）

至僧中說清凈文第二十

『長老憶念！今日僧眾舉行布薩，比丘某甲（姓名）因為有因緣事故，想參與僧眾的清凈，請為我取籌。』（如是說三遍）

《十誦羯磨比丘要用》一卷

【English Translation】 English version Chapter 18 (The procedure for receiving the Dharma, both above and below, is as before, so there is no need for detailed text.)

'Venerable elders, be mindful! Today the Sangha observes the Uposatha (Upavasatha, a Buddhist ceremony of repentance), whether it is the fourteenth or fifteenth day. Venerable elders! Know that I am pure in mindfulness, possessing the unobstructed Dharma, because the precepts are complete.' (Say this three times)

Article 19: When more than four people perform the extensive Uposatha, the text for purity:

'Venerable elders, be mindful! Today, whether it is the fourteenth or fifteenth day, the Sangha will perform the Uposatha. I, the Bhikshu (name), because of certain circumstances, wish to participate in the Sangha's pure Uposatha. Venerable elders, please speak on my behalf and take a counting token for me.' (Say this three times)

Article 20: The text for declaring purity within the Sangha:

'Venerable elders, be mindful! Today the Sangha is performing the Uposatha. I, the Bhikshu (name), because of certain circumstances, wish to participate in the Sangha's purity, please take a counting token for me.' (Say this three times)

The Essential Usage for Bhikshus from the Daśabhāṇavāra-vinaya-karmavākya, one fascicle.

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