T45n1904_根本說一切有部出家授近圓羯磨儀範

大正藏第 45 冊 No. 1904 根本說一切有部出家授近圓羯磨儀範

No. 1904

根本說一切有部出家授近圓羯磨儀範

原夫贍部嘉運。至四佛釋迦文如來遺教利見也。大元御世第五主。憲天述道。仁文義武。大光孝皇帝登極也。天資福慧。諦信內乘。普使萬邦。咸歸一化。雖敷天垂拱。而至治無垠。眷支那弘道。而在躬不息。欲以自佛相承。師資繼踵。迄今不替。正戒儀範。為拳拳從善之行人。俾一一恒持于凈戒。精練三業。堅守四儀。此實聖皇匡正佛法之睿旨也。昔因善逝與人天眾。普說無諍聲聞藏教。一切有部別解脫經。依此採拾。未得令得。律儀方便羯磨儀範。此乃聖光德師之總集也。始從天竺。次屆西番。爰有洞達五明法王大士薩思迦扮底達。名稱普聞。上足苾芻拔合思巴。乃吾門法主。大元帝師。道德恢隆。行位叵測。援茲儀範。衍布中原。令通解三藏比丘。住思觀演說正本。翻譯人善三國聲明。辯才無礙。含伊羅國翰林承旨彈壓孫傳華文。譯主生緣北庭都護府。解二種音。法詞通辯。諸路釋門總統。合臺薩哩都通。暨翰林學士安藏。總以諸國言詮。奉詔譯成儀式。序本帝師之親制。繪為華跡以編陳。始末粗彰。聊記歲月。時庚午歲至元七年冬至后二日序。

【現代漢語翻譯】現代漢語譯本：追溯往昔，在贍部洲（Jambudvipa，指我們所居住的這個世界）迎來了殊勝的時代，這是第四尊佛釋迦牟尼如來（Sakyamuni Tathagata）遺留下來的教法，利益眾生。大元朝第五位君主，憲天述道、仁文義武、大光孝皇帝登基。他天生具有福德和智慧，真誠地信仰內乘佛法，普遍地使萬國都歸於一統教化。雖然他以垂拱而治的方式治理天下，但他的至高統治卻無邊無際。他關懷支那（China，中國的舊稱）弘揚佛法，親自躬行而不懈怠。爲了使佛法能夠代代相傳，師徒之間能夠繼承佛法，直到永遠不衰敗，他特別重視戒律的儀軌和規範，爲了讓那些立志從善的修行人，能夠時時刻刻地持有清凈的戒律，精進地修習身、口、意三業，堅定地守護行、住、坐、臥四種威儀。這實在是聖明的皇帝匡正佛法的英明旨意啊！過去，世尊（善逝，指佛陀）曾與人天大眾，普遍宣說了沒有諍論的聲聞藏教法。《一切有部別解脫經》（Sarvastivada Pratimoksha Sutra）。依據此經，收集整理了那些尚未得到的，關於獲得律儀的方便和羯磨（Karma，業）儀軌規範。這乃是聖光德師的總集。最初從天竺（India，古印度），然後傳到西番（Tibet，西藏）。於是就有了精通五明的法王大士薩思迦班智達（Sakya Pandita），他的名稱廣為人知。他的上足弟子苾芻（Bhiksu，比丘）拔合思巴（Phagpa），乃是我們宗門的法主，大元帝師。他的道德高尚，修行境界深不可測。他依據這些儀軌規範，在中原地區廣泛傳播。讓通曉三藏的比丘，安住于思維修觀，演說正本。翻譯之人精通三國的聲明，辯才無礙，包括含伊羅國的翰林承旨彈壓孫傳華文。譯主是生於北庭都護府的人，精通兩種語言，對於佛法詞語的理解和表達都非常通達。還有各路的釋門總統合臺薩哩都通，以及翰林學士安藏，他們都用各國的語言，奉皇帝的詔令翻譯成儀式。序文是帝師親自撰寫的，繪製成華麗的圖畫來編排陳列。大致地彰顯了事情的始末。姑且記錄下歲月。時間是庚午年，至元七年冬至后的第二天所作的序。

【English Translation】 English version: In the past, in the auspicious era of Jambudvipa (the world we live in), the teachings left by the fourth Buddha, Sakyamuni Tathagata, benefited all beings. The fifth ruler of the Great Yuan Dynasty, the Emperor who upheld the Way of Heaven, was benevolent, civil, righteous, and martial, and greatly filial. He was naturally endowed with blessings and wisdom, sincerely believed in the Inner Vehicle of Buddhism, and universally led all nations to unification through his teachings. Although he governed the world with folded hands, his supreme rule was boundless. He cared for the propagation of Buddhism in China, personally practicing it tirelessly. In order to ensure that the Buddha's teachings could be passed down from generation to generation, and that the relationship between teachers and disciples could continue without decline, he especially valued the rituals and norms of the precepts, so that those who aspire to do good can always uphold pure precepts, diligently cultivate the three karmas of body, speech, and mind, and firmly guard the four dignities of walking, standing, sitting, and lying down. This is truly the wise intention of the sagacious emperor to rectify Buddhism! In the past, the World Honored One (Sugata, referring to the Buddha) universally proclaimed the teachings of the Hearer Vehicle without contention to the assembly of humans and gods. The Sarvastivada Pratimoksha Sutra. Based on this sutra, those things that had not yet been obtained were collected and compiled, regarding the means of obtaining the precepts and the ritual norms of Karma. This is the compilation of the virtuous teacher Saint Light. It initially came from India, and then spread to Tibet. Then there was the great scholar Sakya Pandita, who was proficient in the five sciences, and whose name was widely known. His foremost disciple, the Bhiksu Phagpa, was the head of our school and the Imperial Preceptor of the Great Yuan Dynasty. His morality was noble, and his state of practice was unfathomable. He relied on these ritual norms to spread widely in the Central Plains. He allowed the Bhikshus who were proficient in the Tripitaka to dwell in contemplation and insight, and to expound the original text. The translator was proficient in the languages of three countries, and his eloquence was unimpeded, including Sun Chuanhua, the Hanlin Compiler from the country of Ham Il. The translator was born in the Protectorate of Beiting, and was proficient in two languages, and was very knowledgeable in the understanding and expression of Buddhist terms. There was also the General President of the Buddhist community of various routes, Hatai Salitu Tong, and the Hanlin Academician An Zang, who all used the languages of various countries to translate into rituals by imperial decree. The preface was personally written by the Imperial Preceptor, and was drawn into gorgeous pictures to be arranged and displayed. The beginning and end of the matter are roughly highlighted. Let us record the years. The time is the year Gengwu, the second day after the winter solstice of the seventh year of Zhiyuan.

出家授近圓羯磨儀範(苾芻習學略法附)

元帝師苾芻拔合思巴集

敬禮一切智。

凡有欲求出家者。隨意詣一師處。師即應問所有障法。應如是問。汝非外道否。汝非年不滿十五否。汝雖年滿十五非不能驚烏否。雖能驚烏非年不滿七歲否。汝非奴等否。汝非負債否。汝非父母不聽許否。汝雖父母不聽許非不遠鄉所否。汝非有疾病否。汝非污苾芻尼否。汝非賊住否。汝非別住否。汝非不共住否。汝非蠲割人否。汝非黃門否。汝非化人否。汝非傍生否。汝非趣外道否(曾作外道先已出家還歸外道更復重來)。汝非殺母否。汝非殺父否。汝非殺阿羅漢否。汝非破和合僧否。汝非噁心出佛身血否。汝不於四他勝中隨有犯否。汝非因有所犯為不悔過故眾所驅擯否。汝非瘸手等否(支節不具)。汝非黃髮等否。汝非獨指甲等否。汝非王所揀別等否。汝非王不聽許否。汝雖王不聽許非不遠鄉所否。汝非強盜名稱否。汝非毒害人否。汝非皮匠人否。汝非屠膾人非。汝非鄙賤種族人否。汝非非人趣否。汝非北俱盧洲人否。汝非再三轉相人否。汝非似男子婦人否。汝非疏陋人否。汝非別州異貌人否。問障法時若言是者。便可答言。隨汝意去。若遍凈者即應攝受。可授鄔波索迦律儀戒。如是授時先教求出家者。最

【現代漢語翻譯】現代漢語譯本：出家授近圓羯磨儀範(苾芻（佛教僧侶）習學略法附)

元帝師苾芻拔合思巴集

敬禮一切智。

凡是有想要出家的人，隨意去一位師父處。師父就應該詢問他所有障礙出家的事情。應該這樣問：你不是外道（佛教以外的宗教）吧？你不是年齡不滿十五歲吧？你雖然年齡滿十五歲，不是不能驚嚇烏鴉吧？雖然能驚嚇烏鴉，不是年齡不滿七歲吧？你不是奴隸等身份吧？你沒有欠債吧？你沒有父母不允許你出家吧？你雖然父母不允許你出家，不是離家不遠吧？你沒有疾病吧？你沒有玷污過苾芻尼（比丘尼，女性佛教僧侶）吧？你不是賊人居住的身份吧？你不是正在別住（因犯戒而受罰的僧侶所住之處）吧？你不是不共住（被禁止與僧團共同生活的僧侶）吧？你不是被閹割的人吧？你不是黃門（性功能不健全的人）吧？你不是化人（變化出來的人）吧？你不是傍生（畜生）吧？你不是趨向外道的人吧（曾經做過外道，先已出家又還歸外道，現在再次前來出家）？你沒有殺害母親吧？你沒有殺害父親吧？你沒有殺害阿羅漢（已證悟的聖者）吧？你沒有破壞僧團的和合吧？你沒有惡意使佛陀流血吧？你沒有在四種他勝罪（最嚴重的罪行）中犯任何一種吧？你不是因為有所犯戒，因為不肯悔過而被僧團驅逐吧？你不是瘸手等殘疾吧（肢體不全）？你不是黃髮等不正常的生理特徵吧？你不是獨指甲等不正常的生理特徵吧？你不是被國王特別揀選出來的人吧？你沒有被國王不允許出家吧？你雖然被國王不允許出家，不是離家不遠吧？你不是強盜的身份吧？你不是會用毒藥害人的人吧？你不是皮匠吧？你不是屠夫吧？你不是卑賤種族的人吧？你不是非人趣（天龍八部等）的眾生吧？你不是北俱盧洲的人吧？你不是再三轉變性別的人吧？你不是像男子的婦人吧？你不是長相醜陋的人吧？你不是來自其他州，相貌奇異的人吧？詢問障礙出家的情況時，如果回答『是』，就可以回答說：『隨你的意願去吧。』如果全部清凈，就應該接納他。可以授予鄔波索迦（優婆塞，在家男居士）律儀戒。這樣授予時，先教導求出家的人，最

【English Translation】 English version: Ordination Procedure for a Fully Ordained Monk (with Appendix on Essential Practices for a Bhikshu (Buddhist Monk) to Learn)

Compiled by Imperial Preceptor Bhikshu Phagpa

Homage to the All-Knowing.

Whoever desires to renounce the world and become a monk should go to a teacher. The teacher should then inquire about any impediments to ordination. The questions should be as follows: 'Are you not a follower of other religions (non-Buddhist)? Are you not under the age of fifteen? Although you are fifteen, are you able to scare away crows? Although you can scare away crows, are you not under the age of seven? Are you not a slave, etc.? Are you not in debt? Do your parents not permit you to renounce the world? Although your parents do not permit you, are you not far from home? Do you not have any illnesses? Have you not defiled a Bhikshuni (female Buddhist monk)? Are you not living as a thief? Are you not undergoing separate probation (a monk undergoing punishment for violating precepts)? Are you not excluded from communal living (a monk forbidden from living with the monastic community)? Are you not a castrated person? Are you not a eunuch? Are you not a transformation being (a being created through magical transformation)? Are you not an animal? Are you not inclined towards other religions (having previously been a follower of other religions, having renounced the world and then returned to those religions, and now seeking ordination again)? Have you not killed your mother? Have you not killed your father? Have you not killed an Arhat (an enlightened being)? Have you not caused disunity in the Sangha (monastic community)? Have you not maliciously drawn blood from the Buddha? Have you not committed any of the four Parajikas (most severe transgressions)? Have you not been expelled by the Sangha for refusing to repent for a transgression? Are you not crippled, etc. (having incomplete limbs)? Are you not having abnormal physical characteristics such as yellow hair? Are you not having abnormal physical characteristics such as single fingernail? Are you not someone specially selected by the king? Are you not someone whose renunciation is not permitted by the king? Although your renunciation is not permitted by the king, are you not far from home? Are you not known as a robber? Are you not someone who poisons people? Are you not a tanner? Are you not a butcher? Are you not from a low caste? Are you not a being from a non-human realm? Are you not from Uttarakuru (a mythical continent)? Are you not someone who changes gender repeatedly? Are you not a woman who resembles a man? Are you not ugly? Are you not from another region with strange features?' When inquiring about impediments, if the answer is 'yes', then one can reply, 'Go as you wish.' If all is pure, then one should accept him. One can administer the precepts of a Upasaka (lay male devotee). When administering them, first teach the one seeking ordination, the most

初令禮敬佛三遍已。次令禮敬軌範師三遍。在前蹲居合掌。教作是說。

大德存念。我某甲。始從今時乃至命存。歸依佛陀兩足中尊。歸依達磨離欲中尊。歸依僧伽諸眾中尊。大德證知。我盡形壽。是鄔波索迦。如是三說至第三番。應言阿遮利耶證知。師云好。答云善。此是授鄔波索迦律儀竟。

次授鄔波索迦五學處教云。汝隨我說。

阿遮利耶存念。如諸聖阿羅漢乃至命存。棄捨殺生。遠離殺生。我某甲亦如是。始從今時乃至命存。棄捨殺生遠離殺生。此第一支。是諸聖阿羅漢之所學處。我當隨學隨作隨持。又如諸聖阿羅漢乃至命存。棄捨偷盜邪淫妄語。果實酒醞造酒令醉亂性。放逸之處。乃至遠離果實酒醞造酒令醉亂性放逸之處。我某甲亦如是。始從今時乃至命存。棄捨偷盜邪淫妄語。果實酒醞造酒令醉亂性放逸之處。此五支學處。是諸聖阿羅漢之所學處。我當隨學隨作隨持。師云好。答云善。此是鄔波索迦儀範竟。

次差一苾芻作白眾。彼應問本師云。所有障難並已問未。答言已問。若問者善。若不問而白者。得越法罪。次為白眾。一切僧伽當須盡集。或巡房告知。次將至眾中致禮敬已。在上座前蹲居合掌。作如是說。

大德僧伽存念。此某甲從鄔波馱耶某甲。希求出家。在俗

【現代漢語翻譯】現代漢語譯本首先，讓他禮敬佛陀三遍。然後，讓他禮敬軌範師（Acharya，導師）三遍。在軌範師面前蹲下，合起手掌，教他說：

『大德（Mahāthera，長老）請記住。我某甲（姓名），從現在開始直到生命結束，皈依佛陀（Buddha），兩足中至尊。皈依達磨（Dharma），離欲中至尊。皈依僧伽（Saṃgha），諸眾中至尊。大德請見證。我盡此一生，是鄔波索迦（Upāsaka，近事男）。』這樣說三遍，到第三遍時，應說『阿遮利耶（Acharya，導師）請見證』。導師說『好』，回答說『善』。這是授予鄔波索迦律儀完畢。

接下來，授予鄔波索迦五學處，教導說：『你隨我說。』

『阿遮利耶（Acharya，導師）請記住。如諸聖阿羅漢（Arhat，應供）直到生命結束，棄捨殺生，遠離殺生。我某甲（姓名）也如是，從現在開始直到生命結束，棄捨殺生，遠離殺生。此第一支，是諸聖阿羅漢之所學處，我應當隨學隨作隨持。又如諸聖阿羅漢直到生命結束，棄捨偷盜、邪淫、妄語、果實酒醞造酒令醉亂性，放逸之處，乃至遠離果實酒醞造酒令醉亂性放逸之處。我某甲也如是，從現在開始直到生命結束，棄捨偷盜、邪淫、妄語、果實酒醞造酒令醉亂性放逸之處。此五支學處，是諸聖阿羅漢之所學處，我應當隨學隨作隨持。』導師說『好』，回答說『善』。這是鄔波索迦儀範完畢。

接下來，安排一位比丘（Bhiksu，出家男眾）作白眾。他應該問本師說：『所有的障礙都已問過了嗎？』回答說『已問』。如果問了就好。如果不問而白眾，就犯了越法罪。接下來為白眾，一切僧伽（Saṃgha，僧團）都必須聚集。或者巡房告知。然後帶到僧眾中，致禮敬后，在上座前蹲下合掌，這樣說：

『大德僧伽（Saṃgha，僧團）請記住。此某甲（姓名）從鄔波馱耶（Upādhyāya，親教師）某甲（姓名）處，希望出家，在俗。

【English Translation】 English version First, have him pay homage to the Buddha three times. Then, have him pay homage to the Acharya (guide/teacher) three times. Squatting in front, with palms together, teach him to say:

'Venerable Sirs, be mindful. I, so-and-so (name), from this moment until life's end, take refuge in the Buddha (Buddha), the most honored among bipeds. I take refuge in the Dharma (Dharma), the most honored among those free from desire. I take refuge in the Sangha (Saṃgha), the most honored among all assemblies. Venerable Sirs, bear witness. For the rest of my life, I am an Upāsaka (layman).' Say this three times, and on the third time, say, 'Acharya (teacher), bear witness.' The teacher says, 'Good,' and the response is, 'Excellent.' This completes the granting of the Upāsaka precepts.

Next, grant the Upāsaka five training precepts, teaching: 'Repeat after me.'

'Acharya (teacher), be mindful. Just as the noble Arhats (worthy ones) until life's end, abandon killing, abstain from killing, so too I, so-and-so (name), from this moment until life's end, abandon killing, abstain from killing. This first branch is a training followed by the noble Arhats, and I shall follow, practice, and uphold it. Furthermore, just as the noble Arhats until life's end, abandon stealing, sexual misconduct, false speech, and intoxicants made from fruit, liquor, or brewing, which cause intoxication, leading to heedlessness, and abstain from intoxicants made from fruit, liquor, or brewing, which cause intoxication, leading to heedlessness, so too I, so-and-so (name), from this moment until life's end, abandon stealing, sexual misconduct, false speech, and intoxicants made from fruit, liquor, or brewing, which cause intoxication, leading to heedlessness. These five branches of training are those followed by the noble Arhats, and I shall follow, practice, and uphold them.' The teacher says, 'Good,' and the response is, 'Excellent.' This completes the Upāsaka conduct.

Next, appoint a Bhiksu (monk) to make the announcement to the Sangha. He should ask the preceptor, 'Have all obstacles been inquired about?' The reply is, 'They have been inquired about.' If the inquiry has been made, it is good. If the announcement is made without inquiry, a transgression is committed. Next, announce to the Sangha (community), 'The entire Sangha (community) must assemble.' Or inform them by visiting their dwellings. Then, bring him to the Sangha, pay respects, and squatting before the senior monk with palms together, say:

'Venerable Sangha (community), be mindful. This so-and-so (name), from Upādhyāya (preceptor) so-and-so (name), seeks ordination, while still a layman.'

白衣未落鬚髮。愿于善說法律出家。此某甲愿欲出家剃除鬚髮。披染色衣起正信心。舍家趣于非家。從鄔波馱耶某甲。求出家。言無遮難遍凈。僧伽許某甲出家否。眾咸言。若遍凈者。應與出家。俱問者善。如不問者。得越法罪。此是為出家白眾僧儀範竟。

次請為五波馱耶者。禮親教師已蹲居合掌。作如是說。

阿遮利耶存念。我某甲今請阿遮利耶。為鄔波馱耶。愿阿遮利耶為我作鄔波馱耶由阿遮利耶為鄔波馱耶故。我當出家。如是三說。至第三番。應言由鄔波馱耶為鄔波馱耶故。師云好。答云善。此是請鄔波馱耶儀範竟。

次為請苾芻看剃髮者。彼便盡剃。其人後悔。佛言。應留頂上少發。問曰。除爾頂髻不。若言不者。應言隨汝意去。若言除者。應可剃除。次與洗浴。若寒與湯熱授冷水。

次親教師應與缽器。並與染衣。彼接師足至自頂已可授缽衣。

次親教師可與著衣與著裙時。當須檢察。恐是無根二根及不全等。此是初作儀範竟。

次授三歸依。並出家者。先令禮敬佛。次令禮親教師已。蹲居合掌。教作是說。鄔波馱耶存念。我某甲始從今時乃至命存歸依佛陀兩足中尊。歸依達磨離欲中尊。歸依僧伽諸眾中尊。彼薄伽梵如來應供正等覺釋迦牟尼釋迦師子釋迦帝王我等

【現代漢語翻譯】現代漢語譯本白衣未褪去，鬚髮也未剃落之人，希望在善說的法律（Dharma，佛法）下出家。此某甲（姓名代稱）希望出家，剃除鬚髮，披上染色的袈裟，生起真正的信心，捨棄家庭生活，走向非家庭生活。從鄔波馱耶（Upadhyaya，親教師）某甲處，請求出家。言語中沒有阻礙，清凈無染。僧伽（Samgha，僧團）允許某甲出家嗎？大眾都說：『如果清凈無染，應當允許出家。』共同提問的人是好的，如果不提問，就犯了越法罪。這是為出家而向僧眾稟白的儀軌完畢。

接下來是請求五波馱耶（Upadhyaya，親教師）的環節。禮拜親教師后，蹲下合掌，這樣說：

『阿遮利耶（Acarya，軌範師）請記住，我某甲現在請求阿遮利耶作為我的鄔波馱耶。愿阿遮利耶為我作鄔波馱耶，因為阿遮利耶作為鄔波馱耶的緣故，我將出家。』這樣說三遍。到第三遍時，應該說『因為鄔波馱耶作為鄔波馱耶的緣故』。老師說『好』，回答說『善』。這是請求鄔波馱耶的儀軌完畢。

接下來是請比丘（Bhiksu，出家男眾）來看剃髮的人。他們便全部剃掉（頭髮）。那人（剃髮者）後悔了。佛說：『應該留下頭頂上少許頭髮。』問：『除去你的頂髻嗎？』如果說『不』，應該說『隨你的意願去留』。如果說『除去』，應該可以剃除。接下來給他洗浴。如果寒冷，給他熱水，如果炎熱，給他冷水。

接下來，親教師應該給他缽器（patra，食器），並給他染色的衣服（kasaya，袈裟）。他接過老師的腳，放到自己的頭頂，然後可以授予缽和衣服。

接下來，親教師可以給他穿衣服。在穿裙子（下裙）的時候，應當仔細檢查，恐怕是沒有根、兩根以及不齊全等情況。這是最初製作的儀軌完畢。

接下來，授予三歸依。對於出家的人，先讓他禮敬佛陀（Buddha）。然後讓他禮拜親教師后，蹲下合掌，教他這樣說：『鄔波馱耶請記住，我某甲從現在開始，乃至生命存在，歸依佛陀，兩足中的至尊；歸依達磨（Dharma，佛法），離欲中的至尊；歸依僧伽（Samgha，僧團），諸眾中的至尊。』彼薄伽梵（Bhagavan，世尊）如來（Tathagata，如來）應供（Arhat，阿羅漢）正等覺（Samyaksambuddha，正等覺者）釋迦牟尼（Sakyamuni，釋迦牟尼）釋迦師子（Sakyasimha，釋迦獅子）釋迦帝王（Sakya Emperor，釋迦王）我等

【English Translation】 English version A person whose white clothes have not been removed and whose hair has not been shaved wishes to be ordained under the well-spoken Dharma (Dharma). This so-and-so (a placeholder for a name) wishes to be ordained, shave his hair, wear dyed robes, generate true faith, abandon household life, and go to a non-household life. From Upadhyaya (Upadhyaya, preceptor) so-and-so, he requests ordination. There are no impediments in his speech, and he is pure. Does the Sangha (Samgha, monastic community) permit so-and-so to be ordained? The assembly all says: 'If he is pure, he should be permitted to be ordained.' It is good for those who ask together; if they do not ask, they commit the offense of transgressing the law. This concludes the procedure for informing the Sangha for ordination.

Next is the procedure for requesting the five Upadhyayas (Upadhyaya, preceptors). After bowing to the preceptor, squat down and join the palms, saying as follows:

'Acarya (Acarya, instructor), please remember, I, so-and-so, now request Acarya to be my Upadhyaya. May Acarya be my Upadhyaya; because Acarya is my Upadhyaya, I will be ordained.' Say this three times. On the third time, one should say, 'Because Upadhyaya is my Upadhyaya.' The teacher says 'Good,' and the answer is 'Excellent.' This concludes the procedure for requesting the Upadhyaya.

Next is to ask a Bhiksu (Bhiksu, ordained male) to watch the person shaving his head. They then shave it all off. The person (the shaver) regrets it. The Buddha said: 'One should leave a little hair on the top of the head.' Ask: 'Remove your topknot?' If he says 'No,' one should say 'Leave it or remove it as you wish.' If he says 'Remove it,' it should be shaved off. Next, give him a bath. If it is cold, give him hot water; if it is hot, give him cold water.

Next, the preceptor should give him a bowl (patra, alms bowl) and dyed robes (kasaya, monastic robe). He receives the teacher's feet, places them on his head, and then the bowl and robes can be given.

Next, the preceptor can give him clothes to wear. When putting on the skirt (lower robe), one should carefully inspect it, lest it be without roots, with two roots, or incomplete. This concludes the initial procedure.

Next, bestow the Three Refuges. For the person being ordained, first have him pay homage to the Buddha (Buddha). Then have him bow to the preceptor, squat down, join the palms, and teach him to say: 'Upadhyaya, please remember, I, so-and-so, from this time forward, until life exists, take refuge in the Buddha, the most honored among two-legged beings; take refuge in the Dharma (Dharma, teachings), the most honored among those free from desire; take refuge in the Sangha (Samgha, community), the most honored among all assemblies.' That Bhagavan (Bhagavan, the Blessed One), Tathagata (Tathagata, Thus Come One), Arhat (Arhat, worthy one), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), Sakyamuni (Sakyamuni, Sage of the Sakyas), Sakyasimha (Sakyasimha, Lion of the Sakyas), Sakya Emperor (Sakya Emperor), we...

至尊。彼既出家。我當隨出。棄捨俗容出家形相。我正授持。我今正趣。如是三說。至第三番。應言我因事至說名。鄔波馱耶名某甲。師云好。答云善。此是出家儀範竟。

次親教師應付一苾芻。與授沙彌律儀護者。彼即應問親教師。此人如何是遍凈否。若遍凈者。應作沙彌。次禮敬佛禮軌範師。蹲居合掌。應如是說。

大德存念。我某甲始從今時乃至命存。歸依佛陀兩足中尊。歸依達摩離欲中尊。歸依僧伽諸眾中尊。愿大德證知。盡形壽我是沙彌。如是三說。至第三番。應言愿阿遮利耶證知。盡形壽我是沙彌。師云好。答云善。此是授沙彌律儀軌範竟。

次除阿遮利外隨一苾芻。即當量影作商矩指。並晝夜分時等法。皆如苾芻戒中作。

次授十學處教云。汝隨我說。阿遮利耶存念。如諸聖阿羅漢乃至命存。棄捨殺生遠離殺生。我某甲亦如是。始從今時乃至命存。棄捨殺生遠離殺生。此第一支。是諸聖阿羅漢之所學處。我當隨學隨作隨持。又如諸聖阿羅漢乃至命存。棄捨偷盜淫慾妄語。果實酒醞造酒令醉亂性放逸之處。歌舞作樂香鬘瓔珞涂彩。高床大床非時食。畜金銀乃至遠離畜金銀。我某甲亦如是。始從今時乃至命存。棄捨偷盜淫慾妄語。果實酒醞造酒令醉亂性放逸之處。歌舞作樂香鬘瓔

【現代漢語翻譯】現代漢語譯本：至尊（Bhagavan，佛的尊稱）。他既然已經出家，我應當跟隨他出家，捨棄世俗的容貌，現出出家的形相。我正確地接受和奉持（出家），我現在正趨向于（出家）。這樣說三遍。到第三遍時，應該說我因事而來，說出我的名字。鄔波馱耶（Upadhyaya，親教師）的名字是某甲。師父說『好』。回答說『善』。這是出家儀範完畢。

接下來，親教師應該安排一位比丘（Bhiksu，出家男眾），作為授予沙彌（Sramanera，出家男眾預備階段）律儀的護法者。這位比丘應該問親教師，這個人是否清凈。如果清凈，就應該讓他做沙彌。然後禮敬佛陀，禮敬軌範師。蹲下合掌，應該這樣說：

大德（Bhante，對出家人的尊稱）請記住。我某甲從現在開始，乃至生命存在，歸依佛陀，兩足中最為尊貴者。歸依達摩（Dharma，佛法），離欲中最為尊貴者。歸依僧伽（Sangha，僧團），諸眾中最為尊貴者。愿大德知曉，盡我一生都是沙彌。這樣說三遍。到第三遍時，應該說愿阿遮利耶（Acarya，導師）知曉，盡我一生都是沙彌。師父說『好』。回答說『善』。這是授予沙彌律儀的軌範完畢。

接下來，除了阿遮利耶之外，隨便一位比丘，就應該測量影子，製作商矩（shankhu，日影測量工具），指示晝夜分時等方法，都像比丘戒中那樣做。

接下來，授予十學處，教導說：你隨我說。阿遮利耶請記住。如諸聖阿羅漢（Arhat，斷盡煩惱的聖者）乃至生命存在，捨棄殺生，遠離殺生。我某甲也這樣，從現在開始，乃至生命存在，捨棄殺生，遠離殺生。這是第一條。是諸聖阿羅漢所學習之處。我應當隨學、隨作、隨持。又如諸聖阿羅漢乃至生命存在，捨棄偷盜、淫慾、妄語，果實酒醞、造酒令醉亂性放逸之處，歌舞作樂、香鬘瓔珞涂彩，高床大床、非時食，畜金銀乃至遠離畜金銀。我某甲也這樣，從現在開始，乃至生命存在，捨棄偷盜、淫慾、妄語，果實酒醞、造酒令醉亂性放逸之處，歌舞作樂、香鬘瓔珞

【English Translation】 English version: Venerable Sir (Bhagavan, an honorific title for the Buddha). Since he has already renounced the world, I should follow him into homelessness, abandoning the appearance of a layperson and assuming the form of a renunciant. I am correctly accepting and upholding (renunciation), I am now proceeding towards (renunciation). Thus, say this three times. On the third repetition, one should say, 'I have come because of this matter, stating my name.' The name of the Upadhyaya (Upadhyaya, preceptor) is so-and-so. The teacher says, 'Good.' The response is, 'Excellent.' This concludes the procedure for ordination.

Next, the preceptor should assign a Bhiksu (Bhiksu, ordained male monastic) to act as the protector when conferring the Sramanera (Sramanera, novice monk) precepts. That Bhiksu should then ask the preceptor whether this person is pure. If he is pure, he should be made a Sramanera. Then, pay homage to the Buddha and the guiding teacher. Squatting and with palms joined, one should say thus:

Venerable Sir (Bhante, an honorific title for a monk), please remember. I, so-and-so, from this moment until the end of my life, take refuge in the Buddha, the most honored among bipeds. I take refuge in the Dharma (Dharma, the teachings of the Buddha), the most honored among those free from desire. I take refuge in the Sangha (Sangha, the monastic community), the most honored among groups. May the Venerable Sir know that for the rest of my life, I am a Sramanera. Thus, say this three times. On the third repetition, one should say, 'May the Acarya (Acarya, teacher) know that for the rest of my life, I am a Sramanera.' The teacher says, 'Good.' The response is, 'Excellent.' This concludes the procedure for conferring the Sramanera precepts.

Next, any Bhiksu other than the Acarya should measure the shadow, make a shankhu (shankhu, a sundial), and indicate the divisions of day and night, etc., just as is done in the Bhiksu precepts.

Next, the ten training precepts are given, with the instruction: 'Repeat after me.' Acarya, please remember. Just as the noble Arhats (Arhat, enlightened beings who have eradicated all defilements), for as long as they live, abandon killing and abstain from killing, so too I, so-and-so, from this moment until the end of my life, abandon killing and abstain from killing. This is the first precept. It is what the noble Arhats practice. I shall follow, practice, and uphold it. And just as the noble Arhats, for as long as they live, abandon stealing, sexual misconduct, false speech, fruit wine, brewing intoxicants that cause intoxication and heedlessness, dancing, singing, instrumental music, garlands, perfumes, adornments, high beds, large beds, untimely meals, possessing gold and silver, and even abstain from possessing gold and silver, so too I, so-and-so, from this moment until the end of my life, abandon stealing, sexual misconduct, false speech, fruit wine, brewing intoxicants that cause intoxication and heedlessness, dancing, singing, instrumental music, garlands, perfumes,

珞涂彩。高床大床非時食。畜金銀乃至遠離畜金銀。此十支學處。是諸聖阿羅漢之所學處。我當隨學隨作隨持。師云好。答云善。此是授沙彌戒儀範竟。

授具足戒儀範

若彼年滿二十者。鄔波馱耶師應與求缽及三衣等。為請羯磨師屏教師。併入壇場。諸苾芻眾若共集時。其半月間。于防護懺悔守持內。各各思尋。知已過犯。應以防護懺悔守持熏修。然後方坐。若中國者可集十眾等。若邊國者共律師。可集五眾等。令受戒者。初禮敬佛三遍。次眾僧處一一各須禮敬三遍。然敬有二種。一謂五輪至地(謂是額輪二手掌輪二膝輪)。二謂兩手執師腨足任行。於一既致敬已。應請鄔波馱耶。先以禮敬置一磚或壞以草敷上。受戒者。其上蹲居合掌。若先是鄔波馱耶。或是阿遮利耶者。隨時稱說。若先非二師者。應云大德。或云尊者。若請軌範師者。類此應為。當具威儀。作如是說。

大德存念。我某甲今請大德為鄔波馱耶。愿大德為我作鄔波馱耶。由大德為鄔波馱耶故當授近圓。如是三說至第三番。應言由鄔波馱耶為鄔波馱耶故。當授近圓。師云好。答云善。此是請鄔波馱耶儀範竟。次鄔波馱耶師。應可加持三法衣。若是割截縫刺衣者。應如是加持。將三法衣。令各各疊共搭彼人左肩上。后親教師共受戒人

【現代漢語翻譯】現代漢語譯本：珞涂彩（一種顏色的名稱）。高床大床非時食（不合時宜的食物）。畜金銀乃至遠離畜金銀（積蓄金銀，乃至遠離積蓄金銀）。此十支學處（這十條戒律）。是諸聖阿羅漢之所學處（是所有聖者阿羅漢所學習的地方）。我當隨學隨作隨持（我應當跟隨學習，跟隨實踐，跟隨堅持）。師云好（師父說好）。答云善（回答說好）。此是授沙彌戒儀範竟（這是授予沙彌戒的儀軌完畢）。

授具足戒儀範（授予具足戒的儀軌）

若彼年滿二十者（如果那個人年滿二十歲）。鄔波馱耶師（Upadhyaya，親教師）應與求缽及三衣等（應該給予他缽和三衣等）。為請羯磨師屏教師（為他請羯磨師和屏教師）。併入壇場（並且進入壇場）。諸苾芻眾若共集時（各位比丘如果共同聚集時）。其半月間（在這半個月期間）。于防護懺悔守持內（在防護、懺悔、守持之中）。各各思尋（各自思考）。知已過犯（知道自己已經犯下的過錯）。應以防護懺悔守持熏修（應該用防護、懺悔、守持來熏修）。然後方坐（然後才能坐下）。若中國者可集十眾等（如果是中國，可以聚集十位比丘等）。若邊國者共律師（如果是邊遠地區，和律師一起）。可集五眾等（可以聚集五位比丘等）。令受戒者（讓受戒的人）。初禮敬佛三遍（首先禮敬佛三遍）。次眾僧處一一各須禮敬三遍（然後對各位僧眾一一都要禮敬三遍）。然敬有二種（然而禮敬有兩種）。一謂五輪至地（一種是五輪著地，五輪指的是額頭、雙手掌和雙膝）。二謂兩手執師腨足任行（另一種是雙手抓住師父的小腿，任由師父行走）。於一既致敬已（在一種禮敬完畢后）。應請鄔波馱耶（應該迎請Upadhyaya，親教師）。先以禮敬置一磚或壞以草敷上（先用禮敬的方式放置一塊磚，或者用草鋪在壞的地方）。受戒者（受戒的人）。其上蹲居合掌（在那上面蹲著，合掌）。若先是鄔波馱耶（Upadhyaya，親教師）。或是阿遮利耶者（Acharya，阿阇梨）。隨時稱說（隨時稱呼）。若先非二師者（如果之前不是這兩位師父）。應云大德（應該說『大德』）。或云尊者（或者說『尊者』）。若請軌範師者（如果迎請軌範師）。類此應為（也應該這樣）。當具威儀（應當具備威儀）。作如是說（這樣說）。

大德存念（請大德記住）。我某甲今請大德為鄔波馱耶（Upadhyaya，親教師）（我某甲現在迎請大德為Upadhyaya，親教師）。愿大德為我作鄔波馱耶（Upadhyaya，親教師）（希望大德為我做Upadhyaya，親教師）。由大德為鄔波馱耶（Upadhyaya，親教師）故當授近圓（因為大德是Upadhyaya，親教師，所以應當授予我近圓戒）。如是三說至第三番（這樣說三遍，直到第三遍）。應言由鄔波馱耶（Upadhyaya，親教師）為鄔波馱耶（Upadhyaya，親教師）故（應該說因為Upadhyaya，親教師，是Upadhyaya，親教師的緣故）。當授近圓（應當授予我近圓戒）。師云好（師父說好）。答云善（回答說好）。此是請鄔波馱耶儀範竟（這是迎請Upadhyaya，親教師的儀軌完畢）。次鄔波馱耶師（接下來Upadhyaya，親教師）。應可加持三法衣（應該加持三法衣）。若是割截縫刺衣者（如果是割截縫製的衣服）。應如是加持（應該這樣加持）。將三法衣（將三法衣）。令各各疊共搭彼人左肩上（讓它們各自疊好，共同搭在那人的左肩上）。后親教師共受戒人（然後親教師和受戒人）。

English version: 'Luotu Cai' (珞涂彩, name of a color). 'Gao Chuang Da Chuang Fei Shi Shi' (高床大床非時食, high and large beds, and untimely food). 'Xu Jin Yin Nai Zhi Yuan Li Xu Jin Yin' (畜金銀乃至遠離畜金銀, accumulating gold and silver, and even refraining from accumulating gold and silver). These ten precepts are the learning places of all noble Arhats. I shall follow, learn, practice, and uphold them. The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for conferring the Shramanera (沙彌) precepts.

The Ceremony for Conferring the Full Ordination (具足戒)

If that person is twenty years old, the Upadhyaya (鄔波馱耶, preceptor) should provide him with a bowl and the three robes, etc. He should invite a Karmacharya (羯磨師, action master) and a secret teacher for him, and enter the altar. When the Bhikshu (苾芻) assembly gathers, during those fifteen days, within the protection, repentance, and upholding, each should contemplate and reflect, knowing their past transgressions. They should cultivate themselves with protection, repentance, and upholding before sitting down. If in China, ten monks or more can be gathered. If in a border country, together with a Vinaya master, five monks or more can be gathered. Let the one receiving the precepts first pay homage to the Buddha three times. Then, at each place of the Sangha (僧), he must pay homage three times. There are two kinds of homage. One is with the five wheels touching the ground (referring to the forehead, the two palms, and the two knees). The other is with both hands holding the teacher's calves, allowing him to walk. Once one type of homage is completed, the Upadhyaya (鄔波馱耶, preceptor) should be invited. First, with reverence, place a brick or a broken piece of tile with grass on top. The one receiving the precepts should squat on it with palms together. If he was previously an Upadhyaya (鄔波馱耶, preceptor) or an Acharya (阿遮利耶, teacher), he should address them accordingly. If he was not previously either of these two teachers, he should say 'Great Virtue' or 'Venerable One.' If inviting a preceptor of conduct, it should be done similarly. He should be dignified and say as follows:

'Great Virtue, please be mindful. I, so-and-so, now invite Great Virtue to be my Upadhyaya (鄔波馱耶, preceptor). I wish that Great Virtue would act as my Upadhyaya (鄔波馱耶, preceptor). Because Great Virtue is my Upadhyaya (鄔波馱耶, preceptor), I shall receive the full ordination.' Say this three times, until the third time, one should say, 'Because the Upadhyaya (鄔波馱耶, preceptor) is the Upadhyaya (鄔波馱耶, preceptor), I shall receive the full ordination.' The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for inviting the Upadhyaya (鄔波馱耶, preceptor). Next, the Upadhyaya (鄔波馱耶, preceptor) should bless the three Dharma robes. If they are robes that have been cut, sewn, and stitched, they should be blessed as follows. Take the three Dharma robes and have them folded and draped together over the person's left shoulder. Then, the preceptor and the one receiving the precepts...

【English Translation】 "Luotu Cai" (珞涂彩, name of a color). "Gao Chuang Da Chuang Fei Shi Shi" (高床大床非時食, high and large beds, and untimely food). "Xu Jin Yin Nai Zhi Yuan Li Xu Jin Yin" (畜金銀乃至遠離畜金銀, accumulating gold and silver, and even refraining from accumulating gold and silver). These ten precepts are the learning places of all noble Arhats. I shall follow, learn, practice, and uphold them. The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for conferring the Shramanera (沙彌) precepts.

The Ceremony for Conferring the Full Ordination (具足戒)

If that person is twenty years old, the Upadhyaya (鄔波馱耶, preceptor) should provide him with a bowl and the three robes, etc. He should invite a Karmacharya (羯磨師, action master) and a secret teacher for him, and enter the altar. When the Bhikshu (苾芻) assembly gathers, during those fifteen days, within the protection, repentance, and upholding, each should contemplate and reflect, knowing their past transgressions. They should cultivate themselves with protection, repentance, and upholding before sitting down. If in China, ten monks or more can be gathered. If in a border country, together with a Vinaya master, five monks or more can be gathered. Let the one receiving the precepts first pay homage to the Buddha three times. Then, at each place of the Sangha (僧), he must pay homage three times. There are two kinds of homage. One is with the five wheels touching the ground (referring to the forehead, the two palms, and the two knees). The other is with both hands holding the teacher's calves, allowing him to walk. Once one type of homage is completed, the Upadhyaya (鄔波馱耶, preceptor) should be invited. First, with reverence, place a brick or a broken piece of tile with grass on top. The one receiving the precepts should squat on it with palms together. If he was previously an Upadhyaya (鄔波馱耶, preceptor) or an Acharya (阿遮利耶, teacher), he should address them accordingly. If he was not previously either of these two teachers, he should say 'Great Virtue' or 'Venerable One.' If inviting a preceptor of conduct, it should be done similarly. He should be dignified and say as follows:

'Great Virtue, please be mindful. I, so-and-so, now invite Great Virtue to be my Upadhyaya (鄔波馱耶, preceptor). I wish that Great Virtue would act as my Upadhyaya (鄔波馱耶, preceptor). Because Great Virtue is my Upadhyaya (鄔波馱耶, preceptor), I shall receive the full ordination.' Say this three times, until the third time, one should say, 'Because the Upadhyaya (鄔波馱耶, preceptor) is the Upadhyaya (鄔波馱耶, preceptor), I shall receive the full ordination.' The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for inviting the Upadhyaya (鄔波馱耶, preceptor). Next, the Upadhyaya (鄔波馱耶, preceptor) should bless the three Dharma robes. If they are robes that have been cut, sewn, and stitched, they should be blessed as follows. Take the three Dharma robes and have them folded and draped together over the person's left shoulder. Then, the preceptor and the one receiving the precepts...

同起。其受戒人兩手持把僧伽胝角(譯為重複衣)應如是說。鄔波馱耶存念。我某甲已作成衣。是堪可應受。用此法衣。為僧伽胝。我今守持。如是三說。師云好。答云善。次兩手持把嗢怛羅僧伽角(譯為內衣)。應如是說。

鄔波馱耶存念。我某甲已作成衣。是堪可應受用此法衣為嗢怛羅僧伽。我今守持。如是三說。師云好。答云善。次兩手持把安怛婆娑角(譯為內衣)。應如是說。

鄔波馱耶存念。我某甲已作成衣。是堪可應受用此法衣為安怛婆娑。我今守持。如是三說。師云好。答云善此是守持截割縫刺三衣儀範。

若無割截縫成衣服。應以守持段匹應加持。時二人俱起。將三件物。令各各疊共搭彼人左肩上。持作僧伽胝物角。應如是說。

鄔波馱耶存念。我某甲此衣為僧伽胝法衣。我今守持。若無障難當作九條衣等。及作兩長一短等。我當浣洗展張割截裨砌絣縫染。或就上貼補。隨堪使用此衣。是堪可應受用。如是三說。師云好。答云善。次持作嗢怛羅僧伽物角。應如是說。

鄔波馱耶存念。我某甲此衣為嗢怛羅僧伽。我今守持。若無障難。當作七條兩長一短條象法衣。我當染浣洗展張割截裨砌絣縫或就上貼補。隨堪使用此衣。是堪可應受用。如是三說。師云好。答云善。次

【現代漢語翻譯】現代漢語譯本：一同起身。受戒人雙手拿著僧伽胝角（譯為重複衣），應當這樣說：『鄔波馱耶（Upadhyaya，譯為親教師）請記住，我某甲已經做成了衣服，這是可以接受的。用這件法衣作為僧伽胝（Saṃghāṭī）。我今守持。』這樣說三遍。師父說『好』。回答說『善』。接著雙手拿著嗢怛羅僧伽角（譯為內衣），應當這樣說：『鄔波馱耶（Upadhyaya，譯為親教師）請記住，我某甲已經做成了衣服，這是可以接受的。用這件法衣作為嗢怛羅僧伽（Uttarāsaṅga）。我今守持。』這樣說三遍。師父說『好』。回答說『善』。接著雙手拿著安怛婆娑角（譯為內衣），應當這樣說：『鄔波馱耶（Upadhyaya，譯為親教師）請記住，我某甲已經做成了衣服，這是可以接受的。用這件法衣作為安怛婆娑（Antarvāsa）。我今守持。』這樣說三遍。師父說『好』。回答說『善』。以上是守持截割縫刺三衣的儀範。如果沒有截割縫成的衣服，應當以守持的布匹來加持。這時兩人一同起身，將三件物品各自疊好，共同搭在那人的左肩上。拿著當作僧伽胝（Saṃghāṭī）的物品，應當這樣說：『鄔波馱耶（Upadhyaya，譯為親教師）請記住，我某甲這件衣服作為僧伽胝（Saṃghāṭī）法衣。我今守持。如果沒有障礙，將做成九條衣等，以及做成兩長一短等。我應當洗滌、展開、裁剪、縫補、拼縫、染色，或者就在上面貼補，隨其堪用而使用這件衣服。這是可以接受使用的。』這樣說三遍。師父說『好』。回答說『善』。接著拿著當作嗢怛羅僧伽（Uttarāsaṅga）的物品，應當這樣說：『鄔波馱耶（Upadhyaya，譯為親教師）請記住，我某甲這件衣服作為嗢怛羅僧伽（Uttarāsaṅga）。我今守持。如果沒有障礙，將做成七條兩長一短條的像法衣。我應當染色、洗滌、展開、裁剪、縫補、拼縫，或者就在上面貼補，隨其堪用而使用這件衣服。這是可以接受使用的。』這樣說三遍。師父說『好』。回答說『善』。接著

【English Translation】 English version: Together they rise. The person receiving the precepts, holding the corner of the Saṃghāṭī (translated as 'outer robe') with both hands, should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, have made this robe. It is acceptable. I will use this Dharma robe as my Saṃghāṭī. I now uphold it.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, holding the corner of the Uttarāsaṅga (translated as 'inner robe') with both hands, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, have made this robe. It is acceptable. I will use this Dharma robe as my Uttarāsaṅga. I now uphold it.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, holding the corner of the Antarvāsa (translated as 'inner garment') with both hands, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, have made this robe. It is acceptable. I will use this Dharma robe as my Antarvāsa. I now uphold it.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' This is the proper conduct for upholding the three robes, which are cut, sewn, and stitched. If there are no robes that are cut and sewn, one should bless the lengths of cloth that are to be upheld. At this time, the two people rise together, and each folds the three items, placing them together on the left shoulder of that person. Holding the item to be made into the Saṃghāṭī, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, this cloth is for the Saṃghāṭī Dharma robe. I now uphold it. If there are no obstacles, I will make it into a nine-striped robe, etc., and make it with two long and one short stripes, etc. I will wash, spread out, cut, mend, stitch, and dye it, or patch it as needed, using this robe as it is suitable. It is acceptable to use.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, holding the item to be made into the Uttarāsaṅga, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, this cloth is for the Uttarāsaṅga. I now uphold it. If there are no obstacles, I will make it into a seven-striped robe with two long and one short stripes, like the Dharma robe. I will dye, wash, spread out, cut, mend, and stitch it, or patch it as needed, using this robe as it is suitable. It is acceptable to use.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next,

持作安怛婆裟物角應如是說鄔波馱耶存念。我某甲此物為安怛婆娑。我今守持。若無障難。當作五條安怛婆娑法衣。兩長一短。我當染浣洗展張割截裨砌絣縫。或就上貼補。隨堪使用此衣。是堪可應受用。如是三說。師云好。答云善。此是守持。未曾割截。三衣儀範竟。

次將缽可示眾僧。次一苾芻左手掌缽。張右手掩缽口上。從上座一一僧處。躬身應如是說。或云大德。或云具壽存念彼具壽某甲。有此波怛羅。非小否。非大否。非白色否。應如是問。若無障難。大眾可皆言好。若言好者善。若不言者得越法罪。此是示缽儀範竟。

次鄔波馱耶應自加持波怛羅。應如是作。共受戒人同起。二人左手共持缽。各各右手掩缽口上。教如是說。

鄔波馱耶存念。我某甲此波怛羅。應可用食。是堪可器。是大仙器。是乞食器。我今守持。如是三說。師云好。答云善。此是守持波怛羅儀範竟。

次應授坐具濾水羅。次後與披僧伽胝衣。教禮眾僧三遍。應安在見處離聞處。教其一心合掌向眾虔誠而立。其羯磨師應問眾中。誰先從彼鄔波馱耶某甲受請。當於屏處為教示某甲故。彼受請者答云。我某甲。次羯磨師應問。汝苾芻某甲。某甲為鄔波馱耶。能于屏處教示某甲否。彼應答言。我能。次羯磨師將屏教師

【現代漢語翻譯】現代漢語譯本：持作安怛婆娑（Antarvāsa，內衣）物時，應當這樣說：『鄔波馱耶（Upādhyāya，親教師）存念。我某甲，此物為安怛婆娑。我今守持。若無障難，當作五條安怛婆娑法衣，兩長一短。我當染浣、洗展張、割截、裨砌、絣縫，或就上貼補，隨堪使用此衣。是堪可應受用。』如此說三遍。師父說『好』，回答說『善』。這是守持。未曾割截。三衣的儀範完畢。

其次將缽（Pātra，食器）展示給眾僧。其次一位比丘（Bhikṣu，出家男眾）左手托缽，張開右手掩住缽口。從上座（長老）處，一一僧人處，躬身應當這樣說，或者說『大德』，或者說『具壽』，存念彼具壽某甲，有此波怛羅，非小否？非大否？非白色否？』應當這樣問。若無障難，大眾可都說『好』。若說『好』者，善。若不說者，得越法罪。這是示缽的儀範完畢。

其次鄔波馱耶應當自己加持波怛羅。應當這樣做：與受戒人一同起身，二人左手共同持缽，各自右手掩住缽口，教導這樣說：

『鄔波馱耶存念。我某甲，此波怛羅，應可用食，是堪可器，是大仙器，是乞食器，我今守持。』如此說三遍。師父說『好』，回答說『善』。這是守持波怛羅的儀範完畢。

其次應當授予坐具和濾水羅（濾水器）。之後給予披僧伽胝（Saṃghāṭī，大衣）衣。教導禮拜眾僧三遍。應當安置在看得見的地方，遠離聽得見的地方。教導他一心合掌，向眾虔誠而立。其羯磨師（Karmācārya，羯磨阿阇梨）應當問眾中，誰先從彼鄔波馱耶某甲接受請求，當於屏處為教示某甲故。彼受請者回答說：『我某甲。』其次羯磨師應當問：『汝比丘某甲，某甲為鄔波馱耶，能于屏處教示某甲否？』他應當回答說：『我能。』其次羯磨師將屏教師

【English Translation】 English version: When holding the Antarvāsa (inner garment), one should say: 'Upādhyāya (preceptor), be mindful. I, so-and-so, this object is for the Antarvāsa. I now uphold it. If there are no obstacles, it will be made into a five-strip Antarvāsa robe, two long and one short. I will dye, wash, spread, cut, mend, baste, and sew it, or patch it as needed, using this robe as appropriate. It is suitable and should be used.' Say this three times. The teacher says 'Good,' and the response is 'Excellent.' This is upholding it. It has not yet been cut. The rules for the three robes are complete.

Next, show the Pātra (bowl) to the Sangha (community). Next, one Bhikṣu (monk) holds the bowl in his left hand, with his right hand covering the mouth of the bowl. From the most senior monk, to each monk, bowing, one should say: 'Venerable Sir,' or 'Ayushman (long-lived one), be mindful, that Ayushman so-and-so has this Pātra. Is it not small? Is it not large? Is it not white?' One should ask this. If there are no obstacles, the assembly should all say 'Good.' If they say 'Good,' it is excellent. If they do not say it, they commit an offense. This is the completion of the rules for showing the bowl.

Next, the Upādhyāya should bless the Pātra himself. One should do this: together with the person receiving ordination, both rise. The two of them hold the bowl together with their left hands, each covering the mouth of the bowl with their right hand, and teach them to say:

'Upādhyāya, be mindful. I, so-and-so, this Pātra should be used for food. It is a suitable vessel. It is a vessel of the great sage. It is a begging bowl. I now uphold it.' Say this three times. The teacher says 'Good,' and the response is 'Excellent.' This is the completion of the rules for upholding the Pātra.

Next, one should give the sitting cloth and water filter. After that, give the Saṃghāṭī (outer robe). Teach them to bow to the Sangha three times. It should be placed in a visible place, away from audible places. Teach him to single-mindedly join his palms and stand reverently facing the assembly. The Karmācārya (teacher of actions) should ask the assembly, who first received the request from that Upādhyāya so-and-so, to teach so-and-so in private. The one who received the request answers: 'I, so-and-so.' Next, the Karmācārya should ask: 'You, Bhikṣu so-and-so, so-and-so as Upādhyāya, are you able to teach so-and-so in private?' He should answer: 'I am able.' Next, the Karmācārya will take the private teacher.

為問障難。作單白羯磨。次羯磨師坐已。應如是說。

大德僧伽存念。此苾芻某甲。某甲為鄔波馱耶。能于屏處教示某甲。若僧伽時至聽者。僧伽應許。此苾芻某甲。某甲為鄔波馱耶。與屏處教示某甲。此是白。此是差。屏教師儀範竟。

次屏教苾芻將至屏處。教禮敬已蹲居合掌。作如是說。具壽汝聽。此是汝真誠時實語時。我今少有問汝。汝應以無畏心。若有言有。若無言無。不得虛誑語。汝是丈夫否。答言是汝具男根否。答言具。汝年滿二十未。答言滿。汝三衣缽具否。答言具。汝父母在否。答言在在者聽汝出家否。答言聽。若言死者。更不須問。汝非奴否。汝非偷來人否。汝非為求利養來否。汝非有爭競人否。汝非是他賣人否。汝非王家揀別人否。汝非王家恐懼人否。汝非王家毒害人否。汝非自與王家作害教他作害人否。汝非強盜名稱否。汝非蠲割人否。汝非黃門否。汝非污苾芻尼否。汝非賊住否。汝非別住否。汝非不共住否。汝非外道否(現是外道)。汝非趣外道否(曾作外道先已出家還歸外道更復重來)。汝非殺父否。汝非殺母否。汝非殺阿羅漢否。汝非破和合僧伽否。汝非噁心出佛身血否。汝非化人否汝非傍生否。應如是問皆答言非。汝非負他人或少或多些少債否。若言有者。應可問言。汝

【現代漢語翻譯】現代漢語譯本：爲了詢問障礙，進行單白羯磨（Ekakarman，一種僧團儀式）。羯磨師坐定后，應這樣說：『大德僧伽（Sangha，僧團）存念。這位苾芻（Bhiksu，比丘）某甲，以某甲為鄔波馱耶（Upadhyaya，親教師），能夠在隱蔽處教導某甲。如果僧伽認為時機已到，請聽取。僧伽應允許這位苾芻某甲，以某甲為鄔波馱耶，給予隱蔽處的教導。』這是白（通知）。這是差（委派）。隱蔽教師的儀範完畢。接下來，隱蔽教導的比丘將被帶到隱蔽處。教導他禮敬后，蹲踞合掌，這樣說：『具壽（Ayushman，對年長者的尊稱）請聽。這是你真誠時、實話時。我現在要問你一些問題。你應該以無畏的心回答。如果有的，就說有；如果沒有的，就說沒有。不得說虛妄語。你是丈夫嗎？』回答說『是』。『你具有男根嗎？』回答說『具』。『你年滿二十歲了嗎？』回答說『滿』。『你的三衣缽（Tricivara and Patra，比丘的袈裟和食器）具足嗎？』回答說『具』。『你的父母在世嗎？』回答說『在』。『在世的父母允許你出家嗎？』回答說『允許』。如果說父母已經去世，就不需要再問了。『你不是奴隸吧？你不是偷來的人吧？你不是爲了求取利養而來出家的吧？你不是有爭訟的人吧？你不是被他人賣掉的人吧？你不是被王家特別挑選出來的人吧？你不是王家所恐懼的人吧？你不是王家要毒害的人吧？你不是自己與王家作對，或者教唆他人與王家作對的人吧？你不是強盜嗎？你不是被閹割的人嗎？你不是黃門（宦官）嗎？你沒有玷污過比丘尼（Bhiksuni，比丘尼）吧？你不是賊住（以盜竊為生）的人吧？你沒有別住（被僧團處罰，單獨居住）吧？你沒有不共住（被僧團處罰，不得與僧團共同生活）吧？你不是外道（Tirthika，佛教以外的宗教）吧（現在是外道）？你沒有趣向外道吧（曾經是外道，先已出家，又還歸外道，現在又重新來出家）？你沒有殺父吧？你沒有殺母吧？你沒有殺阿羅漢（Arhat，證悟者）吧？你沒有破壞和合僧伽（Sangha，僧團）吧？你沒有惡意使佛陀（Buddha，覺悟者）身出血吧？你不是化人（變化出來的人）吧？你不是傍生（畜生）吧？』應該這樣問，都回答說『不是』。『你沒有負欠他人或多或少的債務吧？』如果說有，就應該問：『你……』

【English Translation】 English version: To inquire about obstacles, a single white Karman (Ekakarman, a Sangha ritual) is performed. After the Karman master is seated, he should say as follows: 'May the venerable Sangha (Sangha, monastic community) pay attention. This Bhiksu (Bhiksu, monk) named so-and-so, with so-and-so as his Upadhyaya (Upadhyaya, preceptor), is able to instruct so-and-so in a secluded place. If the Sangha deems it the right time, please listen. The Sangha should permit this Bhiksu named so-and-so, with so-and-so as his Upadhyaya, to receive instruction in a secluded place.' This is a white (notification). This is a commission (assignment). The procedure for the secluded instructor is complete. Next, the Bhiksu to be instructed in seclusion will be brought to a secluded place. After teaching him to pay respects, he should squat down, join his palms, and say as follows: 'Venerable Sir (Ayushman, term of respect for elders), please listen. This is your time for sincerity and truthfulness. I now have some questions to ask you. You should answer with a fearless mind. If it is so, say it is so; if it is not, say it is not. You must not speak falsely. Are you a man?' Answer: 'Yes.' 'Do you possess male genitalia?' Answer: 'Yes.' 'Are you twenty years of age or older?' Answer: 'Older.' 'Are your three robes and bowl (Tricivara and Patra, monk's robes and alms bowl) complete?' Answer: 'Complete.' 'Are your parents alive?' Answer: 'Alive.' 'Do your living parents permit you to renounce the world?' Answer: 'Permit.' If they say the parents are deceased, there is no need to ask further. 'Are you not a slave? Are you not a stolen person? Are you not here to seek profit and gain? Are you not a person involved in litigation? Are you not a person sold by others? Are you not a person specially selected by the royal family? Are you not a person feared by the royal family? Are you not a person to be poisoned by the royal family? Are you not a person who opposes the royal family yourself, or instigates others to oppose the royal family? Are you not a robber? Are you not a castrated person? Are you not a eunuch? Have you not defiled a Bhiksuni (Bhiksuni, nun)? Are you not a thief-dweller (living by theft)? Are you not living separately (punished by the Sangha to live alone)? Are you not living without association (punished by the Sangha, not allowed to live with the Sangha)? Are you not a Tirthika (Tirthika, non-Buddhist religion) (currently a Tirthika)? Are you not inclined towards Tirthikas (formerly a Tirthika, having previously renounced the world, then returning to Tirthikas, and now renouncing the world again)? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (Arhat, enlightened being)? Have you not disrupted the harmonious Sangha (Sangha, monastic community)? Have you not maliciously caused the Buddha (Buddha, enlightened one) to bleed? Are you not a transformation person (a person created by transformation)? Are you not an animal?' You should ask in this way, and they should all answer 'No.' 'Do you not owe others debts, whether large or small?' If they say yes, then you should ask: 'You...'

能授近圓已還彼債否。言能者善。若言不能者。汝可問彼許者方來。汝非先出家否。若言我曾出家者。應問。汝不於四他勝中隨有犯否。汝歸俗時善舍學處否。答言犯重。隨汝意去。若無犯者汝現是出家人否。若言是者。汝行梵行否。答言行。問言。汝名字何。答云。我名某甲。問汝鄔波馱耶名字何。答云我因事至說鄔波馱耶名。鄔波馱耶名某甲。具壽應人身中有如是病。謂癩病癭病蟻漏皰瘡。白癜疥癬。串皮腳瘡。乾瘦病忘魂。饑病寒腫。腳氣陰漏。時氣病極時氣病。或一日二日。三日四日。風黃痰癊。總集病日減日發病。長時病暫時病。癰疽黃胖病噎噦病。欬嗽喘氣瘤。手足刺痛諸塊血病。疽病痔漏嘔逆。淋瀝困病。遍體熱病。脅痛骨節煩痛。汝無如是等病。及余諸病否。答言無。具壽汝聽。如我今于屏處問汝。然諸苾芻于大眾中亦當問汝。汝于彼處以無畏心。若有言有。若無言無。還應實答。汝且住此。未喚莫來。此是屏處教授儀範竟。

次屏教苾芻前行半路。向眾合掌而立。應如是說。大德僧伽聽。彼某甲我于屏處已正教示。問其障法。某甲為鄔波馱耶。唯言遍凈為聽來否。合衆咸言若遍凈者。應可喚來。咸言者善。如是不言者。得越法罪。次應遙喚來。既至眾中先禮眾僧三遍。為乞授近圓。禮敬佛三

【現代漢語翻譯】現代漢語譯本：『你能否償還你所欠的債務，以便受近圓戒（Upasampada，比丘戒）？』如果回答『能』，那就好。如果回答『不能』，你可以問他：『允許你受戒的人將來會來嗎？』你不是已經出家了嗎？如果他說『我曾經出家』，應該問：『你是否犯過四種他勝罪（Parajika，比丘最重的四種罪）中的任何一種？』你還俗時是否妥善地放棄了學處（Siksa-pada，戒條）？』如果回答『犯了重罪』，就隨他去吧。如果沒有犯重罪，就問：『你現在是出家人嗎？』如果回答『是』，就問：『你行梵行（Brahmacarya，清凈行）嗎？』如果回答『行』，就問：『你叫什麼名字？』回答說：『我叫某甲。』問：『你的鄔波馱耶（Upadhyaya，親教師）叫什麼名字？』回答說：『我因事到此，說鄔波馱耶的名字，鄔波馱耶名叫某甲。』具壽（Ayusmat，對受尊敬者的稱呼），應詢問此人身上是否有以下疾病：癩病、癭病、蟻瘺、皰瘡、白癜、疥癬、串皮腳瘡、乾瘦病、忘魂、饑病、寒腫、腳氣、陰漏、時氣病、極時氣病，或一日、二日、三日、四日，風病、黃病、痰病、癊病，總集病、日漸減輕或日漸發作的病，長期病、暫時病，癰疽、黃胖病、噎噦病、咳嗽、喘氣、瘤、手足刺痛、各種血塊病、疽病、痔漏、嘔逆、淋瀝困病、遍體熱病、脅痛、骨節煩痛。你沒有這些以及其他疾病吧？』回答說『沒有』。具壽，你聽著，就像我現在在隱蔽處問你一樣，其他比丘也會在大眾中問你。你在那裡要以無畏的心，有就說有，沒有就說沒有，如實回答。你先待在這裡，沒叫你不要來。這是屏處教授儀範的結束。

接下來，屏處教授的比丘走到一半路程，面向僧眾合掌而立，應該這樣說：『大德僧伽（Sangha，僧團）聽著，我已經在隱蔽處對某甲進行了正確的教示，詢問了他的障法。某甲的鄔波馱耶是否允許他前來聽受近圓戒，唯愿僧團慈悲允許？』僧眾都說：『如果允許，就應該叫他來。』都說允許就好。如果不這樣說，就犯了越法罪。然後應該遙遠地叫他來。他來到僧眾中，先向僧眾禮拜三遍，爲了乞求受近圓戒，禮敬佛三遍。

【English Translation】 English version: 『Are you able to repay your debts in order to receive Upasampada (full ordination as a Bhikkhu)?』 If he says 『Yes,』 that is good. If he says 『No,』 you may ask him, 『Will the one who permits you to be ordained come in the future?』 Have you not already left home (taken ordination)? If he says, 『I have previously left home,』 you should ask, 『Have you committed any of the four Parajikas (defeats, the most serious offenses for a Bhikkhu)?』 When you returned to lay life, did you properly relinquish the Siksa-padas (precepts)?』 If he answers, 『I committed a serious offense,』 let him go as he pleases. If he has not committed a serious offense, ask, 『Are you currently a Bhikkhu?』 If he says 『Yes,』 ask, 『Do you practice Brahmacarya (the holy life)?』 If he answers 『Yes,』 ask, 『What is your name?』 He should answer, 『My name is so-and-so.』 Ask, 『What is the name of your Upadhyaya (preceptor)?』 He should answer, 『Due to circumstances, I am here to state the name of my Upadhyaya; my Upadhyaya』s name is so-and-so.』 Ayusmat (Venerable Sir), you should inquire whether this person has any of the following diseases: leprosy, goiter, fistula, skin eruptions, leucoderma, scabies, creeping sores on the feet, emaciation, mental derangement, hunger sickness, cold swelling, athlete's foot, seminal leakage, seasonal illness, extreme seasonal illness, or for one day, two days, three days, four days, diseases of wind, bile, phlegm, or a combination of diseases, diseases that decrease or increase daily, chronic diseases, temporary diseases, carbuncles, jaundice, hiccuping, coughing, asthma, tumors, tingling in the hands and feet, various blood disorders, ulcers, hemorrhoids, vomiting, urinary incontinence, pervasive fever, chest pain, or joint pain. Do you have any of these or other diseases?』 He should answer, 『No.』 Ayusmat, listen, just as I am now questioning you in private, other Bhikkhus will also question you in the Sangha (community). There, with a fearless mind, if there is, say there is; if there is not, say there is not; answer truthfully. You should stay here and not come unless called. This concludes the procedure for private instruction.

Next, the Bhikkhu who has given the private instruction should go halfway to the assembly, face the Sangha, join his palms, and say thus: 『Venerable Sangha, listen, I have correctly instructed so-and-so in private and inquired about his obstructing factors. Has the Upadhyaya of so-and-so permitted him to come to hear the Upasampada, and does the Sangha kindly permit it?』 The Sangha should all say, 『If he has permitted it, he should be called.』 It is good if they all say so. If they do not say so, it is a transgression. Then he should call him from afar. When he arrives in the Sangha, he should first bow to the Sangha three times, and in order to request Upasampada, he should pay homage to the Buddha three times.

遍。又禮眾僧三遍。于磚草座上蹲居合掌。教作是說。

大德僧伽存念。我某甲今因事至說名。某甲為鄔波馱耶。今從僧伽求受近圓。我某甲因事至說名。某甲為鄔波馱耶。今從僧伽乞受近圓。大德僧伽。愿與我授近圓。大德僧伽。愿濟拔我。大德僧伽。愿隨持我。大德僧伽。愿教示我。具哀愍心。大德僧伽。能哀愍故。愿哀愍我。如是三說。此是乞求近圓儀範竟。

次羯磨師于僧伽中為問障難作單白羯磨。

次羯磨師坐已。作如是說。大德薄伽存念。此某甲。某甲為鄔波馱耶。今從僧伽求受近圓。此某甲。某甲為鄔波馱耶。今從僧伽乞受近圓。若僧伽時至聽者。僧伽應許。我于眾中某甲為鄔波馱耶。檢問某甲所有障難。此是白。此是內中問障難羯磨儀範竟。

次羯磨師于僧伽中應問障難。彼受戒人禮羯磨師。蹲居合掌教如是說。具壽汝聽。此是汝真誠時實語時。我今少有問汝。汝應以無畏心。若有言有。若無言無。不得虛誑語。汝是丈夫否。答言是。汝具男根否。答言具。汝年滿二十未。答言滿。汝三衣缽具否。答言具。汝父母在否。答言在。在者聽汝出家否。答言聽。若言死者更不須問。汝非奴否。汝非偷來人否。汝非為求利養來否。汝非有爭競人否。汝非是他賣人否。汝非王家揀別人

【現代漢語翻譯】現代漢語譯本：再向眾僧禮拜三次，在磚或草墊上蹲坐，合掌，教導他說：

『尊敬的僧團請 ध्यान (存念)。我某甲，現在因為有事要說明名字。某甲的鄔波馱耶 (Upadhyaya，親教師) 是某甲。現在從僧團請求受近圓戒 (受比丘戒)。我某甲，因為有事要說明名字。某甲的鄔波馱耶是某甲。現在從僧團乞求受近圓戒。尊敬的僧團，希望允許我受近圓戒。尊敬的僧團，希望救拔我。尊敬的僧團，希望隨順護持我。尊敬的僧團，希望教導我。請以哀憫之心。尊敬的僧團，因為能夠哀憫的緣故，希望哀憫我。』這樣說三遍。這是乞求受近圓戒的儀軌完畢。

接下來，羯磨師 (Karma師，羯磨阿阇梨) 在僧團中爲了詢問障難，作單白羯磨 (單白羯磨，一種簡單的宣告儀式)。

接下來，羯磨師坐定后，這樣說：『尊敬的薄伽 (Bhagavan，世尊) 請 ध्यान。這位某甲，某甲的鄔波馱耶是某甲。現在從僧團請求受近圓戒。這位某甲，某甲的鄔波馱耶是某甲。現在從僧團乞求受近圓戒。如果僧團認為時機已到，願意聽取，僧團應該允許。我于大眾之中，某甲的鄔波馱耶，檢查詢問某甲所有的障難。』這是白。這是內部詢問障難的羯磨儀軌完畢。

接下來，羯磨師在僧團中應該詢問障難。那位受戒人禮拜羯磨師，蹲坐合掌，教導他說：『具壽 (具壽，對長老的比丘的尊稱) 你聽著。這是你真誠的時候，說實話的時候。我現在稍微問你一些問題。你應該以無畏的心回答。如果有就說有，如果沒有就說沒有。不得說虛妄的話。你是丈夫嗎？』回答說『是』。『你具有男根嗎？』回答說『具』。『你年滿二十歲了嗎？』回答說『滿』。『你的三衣 (三衣，比丘所持有的三種袈裟) 缽 (缽，比丘的食器) 具足嗎？』回答說『具』。『你的父母在世嗎？』回答說『在』。『在世的父母允許你出家嗎？』回答說『聽』。如果說已經去世，就不需要再問。『你不是奴隸吧？你不是偷來的人吧？你不是爲了求取利養而來吧？你不是有爭訟的人吧？你不是被他人賣掉的人吧？你不是王家所揀選的人吧？』

【English Translation】 English version: Again, he bows to the Sangha (community of monks) three times. He squats on a brick or grass seat, with his palms together, and is instructed to say:

'Venerable Sangha, please ध्यान (attend). I, so-and-so, now state my name because of this matter. So-and-so's Upadhyaya (preceptor) is so-and-so. Now I request from the Sangha the Upasampada (full ordination). I, so-and-so, state my name because of this matter. So-and-so's Upadhyaya is so-and-so. Now I beg from the Sangha the Upasampada. Venerable Sangha, may you grant me the Upasampada. Venerable Sangha, may you deliver me. Venerable Sangha, may you support me. Venerable Sangha, may you instruct me. With a compassionate heart. Venerable Sangha, because you are able to be compassionate, may you have compassion on me.' He says this three times. This concludes the procedure for requesting Upasampada.

Next, the Karma師 (Karma master) performs a simple announcement Karma (a formal act or procedure) in the Sangha to inquire about obstacles.

Next, the Karma master, being seated, says thus: 'Venerable Bhagavan (the Blessed One), please ध्यान. This so-and-so, so-and-so's Upadhyaya is so-and-so. Now he requests Upasampada from the Sangha. This so-and-so, so-and-so's Upadhyaya is so-and-so. Now he begs Upasampada from the Sangha. If the Sangha deems the time appropriate and is willing to listen, the Sangha should permit it. I, among the assembly, so-and-so's Upadhyaya, examine and inquire about all the obstacles of so-and-so.' This is the announcement. This concludes the procedure for the Karma of inquiring about obstacles internally.

Next, the Karma master should inquire about obstacles in the Sangha. That person receiving ordination bows to the Karma master, squats with palms together, and is instructed to say: 'Ayushman (long-lived one, an honorific for a monk), listen. This is your time to be sincere, your time to speak truthfully. I will now ask you a few questions. You should answer with a fearless heart. If there is, say there is; if there is not, say there is not. You must not speak falsely. Are you a man?' He answers, 'Yes.' 'Do you have male organs?' He answers, 'I do.' 'Are you twenty years old?' He answers, 'I am.' 'Are your three robes (three robes held by a monk) and bowl (bowl, a monk's eating utensil) complete?' He answers, 'They are.' 'Are your parents alive?' He answers, 'They are.' 'Do your living parents permit you to leave home?' He answers, 'They do.' If he says they are deceased, there is no need to ask further. 'Are you not a slave? Are you not a stolen person? Are you not here to seek profit and offerings? Are you not a person with disputes? Are you not a person sold by another? Are you not a person selected by the royal family?'

否。汝非王家恐懼人否。汝非王家毒害人否。汝非自與王家作害教他作害人否。汝非強盜名稱否。汝非蠲割人否汝非黃門否。汝非污苾芻尼否。汝非賊住否。汝非別住否。汝非不共住否。汝非外道否(現是外道)。汝非趣外道否(曾作外道先已出家還歸外道更復重來)。汝非殺父否。汝非殺母否。汝非殺阿羅漢否。汝非破和合僧伽否。汝非噁心出佛身血否。汝非化人否。汝非傍生否。應如是問。皆答言非。汝非負他人或少或多些小債否。若言有者。應可問言。汝能受近圓已遍彼債否。言能者善。若言不能者。汝可問彼許者方來。汝非先出家否。若言我曾出家者應問。汝不於四他勝中隨有犯否。汝歸俗時善舍學處否。答言犯重。隨汝意去。若言無犯者。汝現是出家人否。答言是。若言是者。汝行梵行否。答言行。問言。汝名字何。答云。我名某甲。問汝鄔馱波耶名字何。答云。我因事至。語鄔波馱耶名。鄔波馱耶名某甲。具壽應聽。人身中有如是病。謂癩病癭病。蟻漏皰瘡。白癜疥癬。串皮腳瘡。乾瘦病忘魂。饑病寒腫。腳氣陰漏。時氣病極時氣病。或一日二日。三日四日。風黃痰癊總集病。日減日發病。長時病暫時病。癰疽黃胖病噎噦病欬嗽喘氣瘤。手足刺痛。諸塊血病。疽病痔漏嘔逆淋瀝。困病遍體熱病。脅痛骨節

【現代漢語翻譯】現代漢語譯本『你不是為王室所懼怕的人嗎？』『你不是對王室有害的人嗎？』『你不是自己與王室作對，或者教唆他人與王室作對的人嗎？』『你不是以強盜之名著稱的人嗎？』『你不是被閹割的人嗎？』『你不是黃門（指性功能不全的人）嗎？』『你不是玷污過比丘尼的人嗎？』『你不是盜住僧團的人嗎？』『你不是別住（指因犯錯而與僧團隔離居住）的人嗎？』『你不是不與僧團共住的人嗎？』『你不是外道（現為外道）嗎？』(外道：指不信奉佛教的其他宗教) 『你不是趣向外道的人嗎？』(趣外道：指曾經是外道，出家后又還俗歸於外道，現在又想重新出家) 『你不是殺父之人嗎？』『你不是殺母之人嗎？』『你不是殺阿羅漢（Arhat，已證悟的聖者）之人嗎？』『你不是破壞僧伽（Sangha，僧團）和合之人嗎？』『你不是惡意使佛陀（Buddha）流血之人嗎？』『你不是化人（指變化出來的人）嗎？』『你不是傍生（指畜生道眾生）嗎？』應該這樣詢問，被問者都回答『不是』。『你是否欠他人或多或少的債務？』如果回答『有』，應該問：『你能在受具足戒（近圓）后償還債務嗎？』如果回答『能』，那就好。如果回答『不能』，你可以問他，允許他償還債務后再來。『你以前出家過嗎？』如果回答『我曾經出家過』，應該問：『你是否犯過四他勝罪（Parajika，比丘最重的四種罪）中的任何一種？』『你還俗時是否妥善地捨棄了學處（Siksa，戒律）？』如果回答『犯了重罪』，就隨他去吧。如果回答『沒有犯』，就問：『你現在是出家人嗎？』回答『是』。如果回答『是』，就問：『你行梵行（Brahmacharya，清凈行）嗎？』回答『行』。問：『你叫什麼名字？』回答說：『我叫某甲。』問：『你的鄔波馱耶（Upadhyaya，親教師）叫什麼名字？』回答說：『我因事至，語鄔波馱耶名。鄔波馱耶名某甲。』具壽（Ayushman，對僧人的尊稱）應該聽著。人身中有這樣的疾病，比如癩病、癭病、蟻漏皰瘡、白癜疥癬、串皮腳瘡、乾瘦病忘魂、饑病寒腫、腳氣陰漏、時氣病極時氣病，或者一日二日，三日四日，風黃痰癊總集病，日減日發病，長時病暫時病，癰疽黃胖病噎噦病咳嗽喘氣瘤，手足刺痛，諸塊血病，疽病痔漏嘔逆淋瀝，困病遍體熱病，脅痛骨節

【English Translation】 English version 『Are you someone feared by the royal family?』『Are you someone harmful to the royal family?』『Are you someone who opposes the royal family yourself, or instigates others to oppose the royal family?』『Are you someone known by the name of a robber?』『Are you someone who has been castrated?』『Are you a eunuch (referring to someone with incomplete sexual function)?』『Are you someone who has defiled a Bhikkhuni (Buddhist nun)?』『Are you someone who steals from the Sangha (monastic community)?』『Are you someone who is living separately (referring to living in isolation from the Sangha due to wrongdoing)?』『Are you someone who does not live in communion with the Sangha?』『Are you a follower of a non-Buddhist religion (currently a follower of a non-Buddhist religion)?』 (Outsider: refers to other religions that do not believe in Buddhism) 『Are you someone inclined towards non-Buddhist religions?』 (Inclined to outsiders: refers to someone who was once a follower of a non-Buddhist religion, left home to become a monk, then returned to the non-Buddhist religion, and now wants to leave home again) 『Are you someone who has killed their father?』『Are you someone who has killed their mother?』『Are you someone who has killed an Arhat (an enlightened saint)?』『Are you someone who has disrupted the harmony of the Sangha (monastic community)?』『Are you someone who has maliciously caused the Buddha to bleed?』『Are you a transformation being (referring to someone who is transformed)?』『Are you a being of the animal realm?』 They should be asked in this way, and the person being asked should answer 『no』 to all of them. 『Do you owe debts to others, whether large or small?』 If the answer is 『yes,』 they should be asked: 『Can you repay the debt after receiving full ordination (near perfection)?』 If the answer is 『yes,』 that is good. If the answer is 『no,』 you can ask them to come back after they have been allowed to repay the debt. 『Have you previously left home (become a monk)?』 If the answer is 『I have previously left home,』 they should be asked: 『Have you committed any of the four Parajikas (the four most serious offenses for a Bhikkhu)?』『When you returned to lay life, did you properly relinquish the Siksa (precepts)?』 If the answer is 『I committed a serious offense,』 then let them go as they wish. If the answer is 『I did not commit an offense,』 then ask: 『Are you currently a monk?』 The answer is 『yes.』 If the answer is 『yes,』 then ask: 『Do you practice Brahmacharya (celibate conduct)?』 The answer is 『I do.』 Ask: 『What is your name?』 They answer: 『My name is so-and-so.』 Ask: 『What is the name of your Upadhyaya (preceptor)?』 They answer: 『I have come because of something, and I will tell the name of my Upadhyaya. The name of my Upadhyaya is so-and-so.』 The Ayushman (a respectful term for a monk) should listen. There are such diseases in the human body, such as leprosy, goiter, ant-leak sores, vitiligo scabies, stringy skin leg sores, emaciation forgetfulness, hunger disease cold swelling, beriberi vaginal discharge, seasonal disease extreme seasonal disease, or one day two days, three days four days, wind yellow phlegm stagnation total disease, daily decrease daily onset disease, long-term disease temporary disease, carbuncles yellow fat disease hiccups disease cough asthma tumor, hand and foot tingling pain, various lump blood diseases, carbuncle disease hemorrhoid leakage vomiting dripping, tired disease whole body fever disease, rib pain bone joints

煩痛。汝無如是等病及余諸病否。答云無。此是授近圓戒初作儀範竟。

次羯磨師應作白四羯磨。坐已作如是說。

大德僧伽存念。此某甲某甲為鄔波馱耶。今從僧伽求受近圓。此某甲某甲為鄔波馱耶。今從僧伽乞受近圓。是丈夫亦具男根。年滿二十。三衣缽具。某甲自言。遍凈無諸障難。此某甲。某甲為鄔波馱耶。今從僧伽乞受近圓。若僧伽時至聽者。僧伽應許。今某甲。某甲為鄔波馱耶。今從僧伽與授近圓。此是白次作羯磨。

大德僧伽存念。此某甲。某甲為鄔波馱耶。今從僧伽求授近圓。此某甲。某甲為鄔波馱耶。今從僧伽乞受近圓。是丈夫。亦具男根。年滿二十。三衣缽具某甲自言。遍凈無諸障難。此某甲。某甲為鄔波馱耶。今從僧伽乞受近圓。是故僧伽今為某甲。某甲為鄔波馱耶。與授近圓。若諸具壽。與此某申。某甲為鄔波馱耶。付授近圓。若許者默然。若不許者說。此是初羯磨。如是三說。至第三番。應言僧伽已聽許。僧伽與某甲。某甲為鄔波馱耶。已授近圓竟。由其默然故。今如是持。此是授近圓根本儀範竟。

次除羯磨師外。隨一苾芻。即應量影可取細籌。長許四指。豎置日中度影。長短影與籌齊。名為一人。此中一指是名一足。若有增減。準此應思量影。訖時即應告彼

【現代漢語翻譯】現代漢語譯本：煩惱痛苦。你沒有像這些一樣的疾病以及其他的疾病嗎？回答說沒有。這是授予近圓戒（Upasampadā，比丘戒）最初的儀式規範結束。

接下來，羯磨師（Karmacharya，授戒阿阇黎）應該進行白四羯磨（白四羯磨，一種授戒儀式）。坐定后這樣說：

大德僧伽（Sangha，僧團）請注意。這位某甲（姓名）以某甲（姓名）為鄔波馱耶（Upadhyaya，親教師）。現在從僧伽處請求授予近圓戒。這位某甲（姓名）以某甲（姓名）為鄔波馱耶。現在從僧伽處乞求授予近圓戒。他是丈夫，也具有男根，年滿二十歲，三衣（Tricivara，比丘的三件袈裟）缽具足。某甲（姓名）自己說，完全清凈，沒有各種障礙。這位某甲（姓名）以某甲（姓名）為鄔波馱耶。現在從僧伽處乞求授予近圓戒。如果僧伽認為時機已到，聽者同意，僧伽應該允許。現在某甲（姓名）以某甲（姓名）為鄔波馱耶。現在從僧伽處給予授予近圓戒。這是白，接下來進行羯磨。

大德僧伽請注意。這位某甲（姓名）以某甲（姓名）為鄔波馱耶。現在從僧伽處請求授予近圓戒。這位某甲（姓名）以某甲（姓名）為鄔波馱耶。現在從僧伽處乞求授予近圓戒。他是丈夫，也具有男根，年滿二十歲，三衣缽具足。某甲（姓名）自己說，完全清凈，沒有各種障礙。這位某甲（姓名）以某甲（姓名）為鄔波馱耶。現在從僧伽處乞求授予近圓戒。因此僧伽現在為某甲（姓名）以某甲（姓名）為鄔波馱耶，給予授予近圓戒。如果各位具壽（Ayushman，對僧人的尊稱），同意這位某甲（姓名）以某甲（姓名）為鄔波馱耶，付與授予近圓戒，如果同意就默然，如果不同意就說出來。這是初羯磨。像這樣說三次。到第三次時，應該說僧伽已經聽許，僧伽已經給某甲（姓名）以某甲（姓名）為鄔波馱耶，授予近圓戒完畢。因為大家默然的緣故，現在就這樣保持。這是授予近圓戒的根本儀式規範結束。

接下來，除了羯磨師之外，隨便一位比丘，就應該測量影子，可以取細小的竹籌，長度大約四指。豎立在陽光下測量影子。長短影子與竹籌齊平，名為一人。這裡一指叫做一足。如果有增加或減少，按照這個來思量影子。結束后就應該告訴他。

【English Translation】 English version: Troublesome pain. Do you not have such diseases and other diseases? Answer: No. This is the end of the initial ritual norms for conferring the Upasampadā (higher ordination).

Next, the Karmacharya (ordination master) should perform the white four karmas (白四羯磨, a type of ordination ritual). Having sat down, he should say thus:

Venerable Sangha (僧團, monastic community), please pay attention. This so-and-so (name) has so-and-so (name) as his Upadhyaya (親教師, preceptor). Now he seeks Upasampadā from the Sangha. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. He is a man, and also possesses male faculties, is twenty years old, and possesses the three robes (Tricivara, the three robes of a monk) and bowl. So-and-so (name) himself says that he is completely pure and without any obstacles. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. If the Sangha deems it the right time, and those who hear agree, the Sangha should permit it. Now so-and-so (name) has so-and-so (name) as his Upadhyaya. Now the Sangha grants Upasampadā. This is the white, and next the karma is performed.

Venerable Sangha, please pay attention. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he seeks Upasampadā from the Sangha. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. He is a man, and also possesses male faculties, is twenty years old, and possesses the three robes and bowl. So-and-so (name) himself says that he is completely pure and without any obstacles. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. Therefore, the Sangha now, for so-and-so (name) with so-and-so (name) as his Upadhyaya, grants Upasampadā. If all the Ayushman (具壽, venerable ones) agree to bestow Upasampadā upon this so-and-so (name) with so-and-so (name) as his Upadhyaya, if they agree, let them be silent; if they do not agree, let them speak. This is the first karma. Say this three times. By the third time, it should be said that the Sangha has heard and permitted, and the Sangha has granted Upasampadā to so-and-so (name) with so-and-so (name) as his Upadhyaya. Because of their silence, let it now be maintained thus. This is the end of the fundamental ritual norms for conferring Upasampadā.

Next, apart from the Karmacharya, any Bhikshu (比丘, monk) should measure the shadow. A thin bamboo chip, about four fingers in length, may be taken. Place it upright in the sun to measure the shadow. When the length of the shadow is equal to the bamboo chip, it is called 'one person'. Here, one finger is called 'one foot'. If there is an increase or decrease, the shadow should be measured accordingly. After it is finished, he should be told.

。次或在夜或在晝陰。即可準酌告之。謂是清旦日中日暮。或夜中時者。初夜初半。中夜中半。后夜後半。未明天明。日未出日已出。或八分初一。四分初一。日中時。或四分餘一。八分餘一。日未沒日已沒。星未現時。星現時。此二十二時中隨其一時。宜應告知。又依時節差別有五。一冬時。二春時。三雨時。四終時。五長時。言冬時者。有四月。謂從九月十六日。至正月十五日。言春時者。亦有四月。謂從正月十六日。至五月十五日。言雨時者。有一月。謂從五月十六日。至六月十五日。言終時者。謂從六月十六日一日一夜是。言長時者。有三月缺一日一夜。謂從六月十七日。至九月十五日。於此五中隨一時節。宜應告知。

次羯磨師當爲說四依法。具壽某甲汝聽。此四依法是諸世尊如來應正等覺所知所見。為諸依。如是法出家受近圓。作苾芻者。說是依法。所謂依此善說法律。出家近圓成苾芻性。云何為四。

一諸衣中糞掃衣是清凈物。易可求得。苾芻依此。于善法律。出家近圓成苾芻性。汝某甲。始從今日乃至命存。用糞掃衣而自支濟生欣樂否。答言。欣樂。若得長利絁絹大白㲲。或毛白㲲羅。或縵國絹。或大毛白㲲紅毛㲲。兜羅綿紅羅細迦尸㲲。中平色卑下色。或毛子衣。或舍那衣。或胡麻衣

【現代漢語翻譯】現代漢語譯本：或者在夜晚，或者在白天陰天，都可以準確地告知時間。比如說是清晨、日中、日暮，或者夜晚的初夜、初半夜、中夜、中半夜、后夜、後半夜，未亮的天明、日未出、日已出，或者八分之一、四分之一的日中時，或者四分之一多一點、八分之一多一點，日未落、日已落，星星未出現時、星星出現時。這二十二個時辰中，根據當時的時間，應該告知。

又根據時節的差別有五種：一是冬時，二是春時，三是雨時，四是終時，五是長時。所說的冬時，有四個月，從九月十六日到正月十五日。所說的春時，也有四個月，從正月十六日到五月十五日。所說的雨時，有一個月，從五月十六日到六月十五日。所說的終時，是從六月十六日的一日一夜。所說的長時，有三個月少一日一夜，從六月十七日到九月十五日。在這五種時節中，根據當時的時節，應該告知。

接下來，羯磨師應當為他說四依法。『具壽（Bhikkhu，比丘的尊稱）某甲（姓名），你聽著。這四依法是諸世尊（Buddha，佛）如來（Tathagata，佛的稱號之一）應正等覺（Arhat Samyak-saṃbuddha，阿羅漢，正等覺者）所知所見，爲了這些依止，像這樣的法出家受近圓戒（Upasampadā，比丘戒），成為比丘（Bhikkhu）的人，說是依法。所謂依此善說法律，出家受近圓戒成就比丘的性質。』什麼是四依法？

第一，在所有的衣服中，糞掃衣（Paṃsukūla，指從垃圾堆或被丟棄的地方撿來的布縫製的衣服）是清凈的，容易得到。比丘依此，在善法律中，出家受近圓戒成就比丘的性質。你某甲，從今天開始直到生命結束，用糞掃衣來維持生活，感到歡喜嗎？』回答說：『歡喜。』如果得到上等的絁絹、大白㲲，或者毛白㲲羅，或者縵國絹，或者大毛白㲲紅毛㲲，兜羅綿紅羅細迦尸㲲，中等顏色、卑下顏色，或者毛子衣，或者舍那衣，或者胡麻衣。

【English Translation】 English version: Or in the night, or in the daytime when it is cloudy, one can accurately tell the time. For example, whether it is early morning, midday, dusk, or the first watch of the night, the first half of the night, the middle of the night, the second half of the middle of the night, the second half of the last watch of the night, the dawning sky before sunrise, before sunrise, after sunrise, or one-eighth or one-quarter of the way through midday, or a little more than one-quarter or one-eighth, before sunset, after sunset, before the stars appear, when the stars appear. Among these twenty-two times, one should inform according to the time.

Furthermore, according to the differences in seasons, there are five: first, the winter season; second, the spring season; third, the rainy season; fourth, the end season; fifth, the long season. The winter season has four months, from the sixteenth day of the ninth month to the fifteenth day of the first month. The spring season also has four months, from the sixteenth day of the first month to the fifteenth day of the fifth month. The rainy season has one month, from the sixteenth day of the fifth month to the fifteenth day of the sixth month. The end season is from the sixteenth day of the sixth month, one day and one night. The long season is three months minus one day and one night, from the seventeenth day of the sixth month to the fifteenth day of the ninth month. Among these five seasons, one should inform according to the season.

Next, the Karmacharya (Kammacariyā, the preceptor who guides the ordination ceremony) should explain the Four Requisites (Cattāro Nissayā). 'Venerable (Bhikkhu, a respectful term for a monk) so-and-so (name), listen. These Four Requisites are known and seen by the Buddhas (Buddha, enlightened one), the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), the Arhats Samyak-saṃbuddhas (Arhat Samyak-saṃbuddha, a perfected one, a fully enlightened one). For those who rely on these, those who leave home and receive full ordination (Upasampadā, higher ordination) in such a Dharma, becoming a Bhikkhu (Bhikkhu, a Buddhist monk), it is said to be according to the Dharma. That is, relying on this well-spoken law, leaving home and receiving full ordination, achieving the nature of a Bhikkhu.' What are the Four Requisites?

First, among all clothes, rag-robe (Paṃsukūla, robes made from discarded cloth) is pure and easy to obtain. A Bhikkhu relies on this, and in the good Dharma, leaves home and receives full ordination, achieving the nature of a Bhikkhu. So-and-so, from today until the end of your life, are you content and joyful to sustain yourself with rag-robes?' He answers: 'I am content.' If you obtain superior linen, large white wool, or white woolen cloth, or silk from the country of Mana, or large white wool or red wool, cotton, red silk, fine Kasi silk, medium color, inferior color, or woolen clothes, or Sana clothes, or hemp clothes.

。或劫貝衣。或睹拘羅衣。或嬌曇波國衣。或日下國衣。若更得余清凈衣者。若從眾得。若從別人得。汝於斯等隨可受之。知量受用。愿能持否。答言。愿能持。

某甲汝聽。二諸食中常乞食是清凈食。易可求得。苾芻依此。于善法律。出家近圓成苾芻性。汝某甲。始從今日乃至命存。以常乞食而自支濟生欣樂否。答言。欣樂。若得長利供大人米粆水飯粥飲等。若五日八日十四日十五日作節會食。若僧次請食。若別請食。若偶逢請食。若故請食。若更得余清凈食者。若從眾得。若從別人得。汝於斯等隨可受之。知量受用。愿能持否。答言。愿能持。

某甲汝聽。三諸住處中。居於樹下。是清凈處。易可求得。苾芻依此。于善法律出家近圓。成苾芻性。汝某甲。始從今日乃至命存。于樹下敷具而自支濟生欣樂否。答言。欣樂。若得長利房店樓閣涼房。寨籬敵樓諸好宅舍。門上樓屋房上帳幕。露地帳幕板屋坎穴。石窟山巖茅庵稍屋。或有院墻。或無院墻。或有虛廈。或無虛廈。若更得余清凈處所。若從眾得。若從別人得。汝於斯。等隨可受之。知量受用。愿能持否。答言。愿能持。

某甲汝聽。四陳棄藥是清凈物。易可求時。苾芻依此。于善法律。出家近圓成苾芻性。汝某甲。始從今日乃至命存。用陳

【現代漢語翻譯】現代漢語譯本：或者粗布衣，或者細棉布衣，或者嬌曇波國（Kautamba）的布衣，或者日下國（a country name）的布衣。如果還能得到其他清凈的衣服，無論是從僧眾處得到，還是從其他人處得到，你都可以適量接受並使用。你願意遵守嗎？回答：願意遵守。

某甲（a person's name）你聽著。在各種食物中，經常乞食是清凈的食物，容易獲得。比丘（bhiksu, a Buddhist monk）依靠這種方式，在良好的戒律中，出家並圓滿成為比丘的品性。你某甲，從今天開始直到生命結束，以經常乞食來維持生活，感到快樂嗎？回答：感到快樂。如果得到豐厚的利益，如供養大人物的米飯、米粥、水飯、粥等，或者在五日、八日、十四日、十五日等節日聚餐，或者僧眾輪流請食，或者特別邀請的餐食，或者偶然遇到的餐食，或者特意邀請的餐食，如果還能得到其他清凈的食物，無論是從僧眾處得到，還是從其他人處得到，你都可以適量接受並使用。你願意遵守嗎？回答：願意遵守。

某甲你聽著。在各種住所中，居住在樹下是清凈的地方，容易獲得。比丘依靠這種方式，在良好的戒律中出家並圓滿。成為比丘的品性。你某甲，從今天開始直到生命結束，在樹下鋪設臥具來維持生活，感到快樂嗎？回答：感到快樂。如果得到豐厚的利益，如房屋店舖、樓閣涼房、寨籬敵樓等好的宅舍，門上的樓屋、房屋上的帳幕、露天帳幕、板屋、坎穴、石窟山巖、茅庵草屋，或者有院墻，或者沒有院墻，或者有空曠的房屋，或者沒有空曠的房屋。如果還能得到其他清凈的住所，無論是從僧眾處得到，還是從其他人處得到，你都可以適量接受並使用。你願意遵守嗎？回答：願意遵守。

某甲你聽著。被丟棄的藥物是清凈的物品，容易獲得。比丘依靠這種方式，在良好的戒律中，出家並圓滿成為比丘的品性。你某甲，從今天開始直到生命結束，使用陳

【English Translation】 English version: Or coarse cloth robes, or fine cotton robes, or robes from the country of Kautamba (Kautamba), or robes from the country of Rihsyaka (a country name). If you obtain other pure robes, whether from the Sangha (Buddhist monastic community) or from others, you may accept and use them accordingly. Are you willing to uphold this? Answer: I am willing to uphold this.

So-and-so (a person's name), listen. Among all foods, constantly begging for food is pure food, easily obtained. A Bhiksu (bhiksu, a Buddhist monk) relies on this, within the good precepts, to renounce the household life and fully accomplish the nature of a Bhiksu. You, So-and-so, from this day forth until the end of your life, will you be happy to sustain yourself by constantly begging for food? Answer: I am happy. If you receive great benefits, such as rice, rice porridge, water-rice, congee, and drinks offered to great figures, or if there are gatherings for meals on the 5th, 8th, 14th, and 15th days of the month, or meals offered in turn by the Sangha, or specially invited meals, or meals encountered by chance, or meals offered intentionally, if you obtain other pure foods, whether from the Sangha or from others, you may accept and use them accordingly. Are you willing to uphold this? Answer: I am willing to uphold this.

So-and-so, listen. Among all dwellings, residing under a tree is a pure place, easily obtained. A Bhiksu relies on this, within the good precepts, to renounce the household life and fully accomplish the nature of a Bhiksu. You, So-and-so, from this day forth until the end of your life, will you be happy to sustain yourself by using bedding under a tree? Answer: I am happy. If you receive great benefits, such as houses, shops, pavilions, cool rooms, stockades, watchtowers, and other fine dwellings, upper stories above gates, canopies above houses, open-air canopies, plank houses, pits, stone caves, mountain rocks, thatched huts, or houses with courtyards, or houses without courtyards, or houses with empty halls, or houses without empty halls. If you obtain other pure dwellings, whether from the Sangha or from others, you may accept and use them accordingly. Are you willing to uphold this? Answer: I am willing to uphold this.

So-and-so, listen. Discarded medicine is a pure object, easily obtained. A Bhiksu relies on this, within the good precepts, to renounce the household life and fully accomplish the nature of a Bhiksu. You, So-and-so, from this day forth until the end of your life, will you use discarded

棄藥而自支濟生欣樂否。答言。欣樂。若得長利酥油蜜乳糖沫。宜時藥宜更藥。或七日若至愈。根藥莖藥葉藥華藥果藥。若更得余清凈藥者。若從眾得。若從別人得。汝於斯等隨可受之。知受用。愿能持否。答言。愿能持。此是四依法竟。

次說四墮落法。

某甲汝聽。有此四法。是諸世尊如來應正等覺所知所見。為諸依。如是法。出家受近圓。作苾芻者。說墮落法。苾芻於此四中。隨一一事。若有犯者隨當犯時。便非苾芻。非沙門。非釋迦子。失苾芻性。破沙門法。此便損減摧壞墮落。為他所勝不可重收。譬如斬截多羅樹頭。更不能生增長高大。苾芻亦爾。云何為四。諸欲戀欲以欲潤澤及染著欲。是諸世尊以無量門種種毀責。斷欲棄欲。除欲盡欲。離欲滅欲。息欲沒欲。稱揚讚歎是勝妙事。具壽。汝從今日不應輒以染心視諸女人。何況兩相交會行不凈行事。具壽。如佛世尊如來應正等覺所知所見說。若復苾芻與諸苾芻同德學處。不捨學處。不犯學處。作不凈行。乃至共傍生作不凈行事。彼苾芻便墮落不可共住。于如是事苾芻犯者。隨當作時。便非苾芻。非沙門。非釋迦子。失苾芻性。破沙門法。此便損減摧壞墮落。為他所勝不可重收。譬如斬截多羅樹頭。更不能生增長高大。汝從今日於此不應作事。不

【現代漢語翻譯】現代漢語譯本問：放棄藥物而依靠自己的力量來維持生活，你感到快樂嗎？答：感到快樂。如果得到上好的酥油、蜂蜜、乳酪、糖漿等，適合作為臨時的藥物或更換的藥物。或者七天內，直到痊癒。無論是根藥、莖藥、葉藥、花葯、果藥，如果能得到其他清凈的藥物，無論是從僧眾處得到，還是從其他人處得到，你對於這些都應該隨緣接受並知道如何使用。你願意遵守這些嗎？答：願意遵守。這就是四依法完畢。

接下來宣說四墮落法。

某甲（比丘的名字），你聽好。有這四種法，是諸位世尊、如來、應正等覺所知所見。爲了讓那些依靠這些法出家受具足戒，成為比丘的人，宣說墮落之法。比丘如果在這四種法中，隨便觸犯任何一條，在觸犯的當下，便不再是比丘，不再是沙門，不再是釋迦牟尼的弟子，失去比丘的身份，破壞沙門的法則。這便會損減、摧毀、墮落，被其他事物所勝，無法重新恢復。譬如砍斷多羅樹的樹頭，便再也不能生長、增高、長大。比丘也是如此。哪四種呢？對於慾望的愛戀、以慾望來滋潤自己以及對於慾望的染著。這些慾望，諸位世尊以無量的方式來譴責，斷除慾望、拋棄慾望、去除慾望、滅盡慾望、遠離慾望、止息慾望、沉沒慾望，稱揚讚歎斷欲是殊勝美妙的事情。具壽（對受戒者的尊稱），你從今天開始不應該隨便以染污的心去看待各種女人，更何況是兩性交合，行不清凈的行為。具壽，正如佛世尊、如來、應正等覺所知所見所說，如果比丘與其他的比丘，他們持有相同的德行和學處，不捨棄學處，不違犯學處，卻行不清凈的行為，乃至與畜生行不清凈的行為，那麼這位比丘便會墮落，不可共住。對於這樣的事情，比丘一旦觸犯，在觸犯的當下，便不再是比丘，不再是沙門，不再是釋迦牟尼的弟子，失去比丘的身份，破壞沙門的法則。這便會損減、摧毀、墮落，被其他事物所勝，無法重新恢復。譬如砍斷多羅樹的樹頭，便再也不能生長、增高、長大。你從今天開始不應該做這樣的事情，不要。

【English Translation】 English version Question: Do you rejoice and find happiness in abandoning medicine and supporting yourself? Answer: I rejoice. If you obtain excellent ghee, honey, cheese, molasses, etc., suitable as temporary medicine or replacement medicine, or within seven days, until healed, whether it be root medicine, stem medicine, leaf medicine, flower medicine, or fruit medicine, if you can obtain other pure medicine, whether obtained from the Sangha or from others, you should accept and know how to use these as appropriate. Are you willing to uphold these? Answer: I am willing to uphold these. This concludes the Four Reliances.

Next, the Four Defeat Laws are explained.

So-and-so (name of the Bhikshu), listen carefully. These four laws are known and seen by all Buddhas, Tathagatas, Arhats, and Samyak-sambuddhas (perfectly enlightened ones). For those who rely on these laws to renounce the world, receive full ordination, and become Bhikshus (monks), the Defeat Laws are proclaimed. If a Bhikshu violates any one of these four laws, at the moment of the violation, he is no longer a Bhikshu, no longer a Shramana (ascetic), no longer a son of Shakyamuni (Buddha), loses the status of a Bhikshu, and breaks the laws of a Shramana. This will diminish, destroy, and cause him to fall, be overcome by others, and be impossible to recover. Just as cutting off the head of a Tala tree (palmyra palm) prevents it from growing, increasing, and becoming tall, so too is the Bhikshu. What are the four? Attachment to desires, nourishing oneself with desires, and being stained by desires. These desires are condemned by the Buddhas in countless ways, cutting off desire, abandoning desire, removing desire, extinguishing desire, departing from desire, ceasing desire, submerging desire, praising and extolling the excellence of detachment from desire. Venerable one (term of respect for the ordained), from today onwards, you should not casually look at women with a defiled mind, let alone engage in sexual intercourse and impure conduct. Venerable one, as the Buddha, the Tathagata, the Arhat, the Samyak-sambuddha knows and sees, if a Bhikshu, along with other Bhikshus who share the same virtues and precepts, does not abandon the precepts, does not violate the precepts, but engages in impure conduct, even with an animal, that Bhikshu will fall and cannot live together. If a Bhikshu violates such a thing, at the moment of the violation, he is no longer a Bhikshu, no longer a Shramana, no longer a son of Shakyamuni, loses the status of a Bhikshu, and breaks the laws of a Shramana. This will diminish, destroy, and cause him to fall, be overcome by others, and be impossible to recover. Just as cutting off the head of a Tala tree prevents it from growing, increasing, and becoming tall, so too is the Bhikshu. From today onwards, you should not do such things, do not.

可作事非所作事。應當可斷。可作事中可以正念作不放逸。慇勤防護自心。汝於是事。能不作否。答言不作。

具壽汝聽。他不與取。世尊以無量門種種毀責離不與取。稱揚讚歎是勝妙事。汝具壽。始從今日不以賊心乃至麻糠。他不與物而故竊取。何況五磨灑。若過五磨灑。具壽。如佛世尊如來應正等覺所知所見說。若復苾芻若在聚落。若空閑處。他不與物以盜心取。如是盜時。若王若大臣若捉呵責言。咄男子。汝是盜賊。癡無所知。作如是盜。若殺若縛。若驅擯者。苾芻。若如是作此不與取。彼苾芻便墮落不可共住。于如是事。苾芻犯者隨當作時便非苾芻。非沙門。非釋迦子。失苾芻性。破沙門法。此便損減摧壞墮落。為他所勝不可重收。譬如斬截多羅樹頭。更不能生增長高大。汝從今日。於此不應作事不可作事。非所作事。應當可斷。可作事中可以正念作不放逸。慇勤防護自心。汝於是事能不作否。答言。不作。具壽汝聽。殺害生命。世尊以無量門種種毀責。遠離殺生。稱揚讚歎是勝妙事。汝具壽。始從今日乃至蚊蟻不應故心而斷其命。何況於人若人胎。具壽。如佛世尊如來應正等覺所知所見說。若復苾芻。若人若人胎故自手斷其命。或持刀授與令人送刀。若教令死贊死語言。咄男子。何用此罪累不凈惡活

【現代漢語翻譯】現代漢語譯本可做的事和不該做的事。應當斷除不該做的事。在可做的事中，應當以正念不放逸地去做，慇勤地守護自己的心。你對於這件事，能夠不做嗎？回答說：『不做。』

具壽，你聽著。不予而取（未經允許拿取財物），世尊用無量的方法種種地譴責不予而取，稱揚讚歎遠離不予而取是殊勝美好的事情。你具壽，從今天開始，不以盜竊的心，哪怕是麻糠這樣微小的東西，未經允許就故意偷取。更何況是超過五磨灑（一種度量單位）的財物。具壽，正如佛世尊如來應正等覺所知所見所說，如果又有比丘，無論在村落還是空閑的地方，未經允許就以盜竊的心拿取財物，當他盜竊時，如果國王或者大臣捉住他呵斥說：『喂，男子，你是盜賊，愚癡無知，做出這樣的盜竊行為。』或者殺了他，或者捆綁他，或者驅逐他。比丘，如果做了這樣的不予而取，這位比丘就墮落了，不能再一起共住。對於這樣的事情，比丘一旦犯了，當下就不是比丘了，不是沙門（出家人），不是釋迦（佛陀）的弟子了，失去了比丘的身份，破壞了沙門的戒法。這便是損減、摧毀、墮落，被其他（惡行）所勝，無法再恢復。譬如砍斷了多羅樹（棕櫚樹）的樹頭，就再也不能生長、增高、長大了。你從今天開始，對於這件事，不應該做的事、不可做的事、非所作的事，應當斷除。在可做的事中，應當以正念不放逸地去做，慇勤地守護自己的心。你對於這件事，能夠不做嗎？回答說：『不做。』具壽，你聽著。殺害生命，世尊用無量的方法種種地譴責殺害生命，稱揚讚歎遠離殺生是殊勝美好的事情。你具壽，從今天開始，哪怕是蚊蟻，也不應該故意地斷絕它們的生命。更何況是人，或者人胎。具壽，正如佛世尊如來應正等覺所知所見所說，如果又有比丘，無論是人還是人胎，故意親手斷絕其生命，或者拿著刀交給別人，或者讓人送刀，或者教唆別人去死，讚美死亡說：『喂，男子，何必用這罪惡的、污穢的生命來拖累自己呢？』

【English Translation】 English version Deeds that can be done and deeds that should not be done. What should not be done should be abandoned. In deeds that can be done, one should act with mindfulness and diligence, diligently guarding one's own mind. Regarding this matter, are you able to not do it? He replied, 'I will not do it.'

Venerable, listen. Taking what is not given (stealing), the World-Honored One, through countless means, variously condemns taking what is not given, and praises and extols the excellence of abstaining from taking what is not given. Venerable, from this day forth, do not, with a thieving mind, even so much as a sesame seed or chaff, intentionally steal what is not given. How much more so something worth more than five 'masha' (a unit of measurement). Venerable, as the Buddha, the World-Honored One, the Thus-Come One, the One Worthy of Offerings, the Perfectly Enlightened One, knows and sees, if a Bhikshu (monk), whether in a village or a secluded place, takes what is not given with a thieving mind, and when he is stealing, if the king or a minister catches him and rebukes him, saying, 'Hey, man, you are a thief, foolish and ignorant, committing such a theft,' or if they kill him, or bind him, or banish him. Bhikshu, if he commits such taking of what is not given, that Bhikshu has fallen and cannot live together (with the Sangha). Regarding such a matter, if a Bhikshu commits it, immediately he is no longer a Bhikshu, not a Shramana (ascetic), not a son of Shakya (Buddha), he has lost the nature of a Bhikshu, broken the law of a Shramana. This is diminished, destroyed, fallen, overcome by others (evil deeds), and cannot be recovered. Just as if the head of a Tala tree (palm tree) is cut off, it can no longer grow, increase, or become tall. From this day forth, regarding this matter, what should not be done, what cannot be done, what is not to be done, should be abandoned. In deeds that can be done, one should act with mindfulness and diligence, diligently guarding one's own mind. Regarding this matter, are you able to not do it? He replied, 'I will not do it.' Venerable, listen. Killing living beings, the World-Honored One, through countless means, variously condemns killing living beings, and praises and extols the excellence of abstaining from killing. Venerable, from this day forth, even a mosquito or an ant, you should not intentionally take its life. How much more so a human being, or a human fetus. Venerable, as the Buddha, the World-Honored One, the Thus-Come One, the One Worthy of Offerings, the Perfectly Enlightened One, knows and sees, if a Bhikshu, whether a human being or a human fetus, intentionally takes its life with his own hand, or hands a knife to another, or sends someone with a knife, or instigates someone to die, praising death, saying, 'Hey, man, why burden yourself with this sinful, impure, evil life?'

為。汝今寧死死勝生。隨自心念。以餘種種言說勸贊令死。彼因死者彼苾芻便墮落。不可共住。于如是事苾芻犯者。隨當作時。便非苾芻。非沙門。非釋迦子。失苾芻性。破沙門法。此便損減隨壞墮落。為他所勝不可重收。譬如斬截多羅樹頭。更不能生增長高大。汝從今日於此不應作事。不可作事。非所作事應當可斷。可作事中可以正念作不放逸。慇勤防護自心。汝於是事能不作否。答言。不作。具壽汝聽。說虛妄語。世尊以無量門種種毀責。遠離妄語。稱揚讚歎是勝妙事。汝具壽。始從今日不應故心乃至戲笑而為妄語。何況實無上人法說言己有。具壽。如佛世尊如來應正等覺所知所見說。若苾芻實無現前證。無遍知自知。不得上人法寂靜勝者。殊勝證。悟智見得獲。而言我如是知我如是見。即為墮落。欲自清靜。彼于異時若問若不問。作如是說。具壽。我不知不見。言知言見。虛誑妄語除增上慢。彼苾芻便墮落。不可共住。言知何法者。謂言我知苦知集滅道。言見何法者。謂言我見諸天。我見諸龍。我見夜叉。我見迦樓羅。我見乾闥婆。我見緊那羅。我見摩睺羅伽。我見餓鬼。我見毗舍阇。我見鳩槃荼。我見部哆那。我見羯吒部哆那。我見旋風鬼。或言。諸天見我。諸龍見我。夜叉見我。迦樓羅見我。乾闥婆見我。

緊那羅見我。摩睺羅伽見我。餓鬼見我。毗舍阇見我。鳩槃荼見我。部哆那見我。羯吒部哆那見我。旋風鬼見我。或言。我聞天聲龍聲。夜叉聲迦樓羅聲。乾闥婆聲緊那羅聲。摩睺羅伽聲餓鬼聲。毗舍阇聲鳩槃荼聲。部哆那聲羯吒部哆那聲。旋風鬼聲。或言。天聞我聲。諸龍夜叉。迦樓羅乾闥婆。緊那羅摩睺羅伽。餓鬼毗舍阇。鳩槃荼部哆那。羯吒部哆那旋風鬼聞我聲。或言。我往觀天諸龍夜叉。迦樓羅乾闥婆。緊那羅摩睺羅伽。餓鬼毗舍阇鳩槃荼。部哆那羯吒部哆那。我往觀旋風鬼。或言。天來觀我。諸龍夜叉。迦樓羅乾闥婆。緊那羅摩睺羅伽。餓鬼毗舍阇鳩槃荼。部哆那羯吒部哆那旋風鬼來觀我。或言。我共諸天語言談論。共相歡樂。長時共住。或言。我共諸龍夜叉。迦樓羅乾闥婆。緊那羅摩睺羅伽。餓鬼毗舍阇鳩槃荼。部哆那羯吒部哆那。旋風鬼語言談論。共相歡樂。長時共住。或言。諸天共我語言談論。共相歡樂。長時共住。諸龍夜叉。迦樓羅乾闥婆。緊那羅摩睺羅伽。餓鬼毗舍阇鳩槃荼。部哆那羯吒部哆那旋風鬼。共我語言談論。共相歡樂。長時共住。或不得而言。我得無常想。無常中苦想。苦中無我想。厭食想。一切世間不可樂想。過失想。斷想。離愛想。滅想。死想。不可意想。青淤想。膿爛想。膀脹

【現代漢語翻譯】現代漢語譯本『緊那羅』（Kinnara，一種半人半鳥的神）看見我，『摩睺羅伽』（Mahoraga，一種大蟒神）看見我，『餓鬼』（Preta，一種受苦的鬼）看見我，『毗舍阇』（Pisacha，一種食肉的惡鬼）看見我，『鳩槃荼』（Kumbhanda，一種甕形鬼）看見我，『部哆那』（Putana，一種臭鬼）看見我，『羯吒部哆那』（Katakaputana，一種極臭鬼）看見我，旋風鬼看見我。或者說，我聽見天上的聲音、龍的聲音、夜叉的聲音、『迦樓羅』（Garuda，一種金翅鳥神）的聲音、『乾闥婆』（Gandharva，一種天上的樂神）的聲音、『緊那羅』（Kinnara）的聲音、『摩睺羅伽』（Mahoraga）的聲音、餓鬼的聲音、『毗舍阇』（Pisacha）的聲音、『鳩槃荼』（Kumbhanda）的聲音、『部哆那』（Putana）的聲音、『羯吒部哆那』（Katakaputana）的聲音、旋風鬼的聲音。或者說，天聽見我的聲音，諸龍、夜叉、『迦樓羅』（Garuda）、『乾闥婆』（Gandharva）、『緊那羅』（Kinnara）、『摩睺羅伽』（Mahoraga）、餓鬼、『毗舍阇』（Pisacha）、『鳩槃荼』（Kumbhanda）、『部哆那』（Putana）、『羯吒部哆那』（Katakaputana）、旋風鬼聽見我的聲音。或者說，我前往觀看天、諸龍、夜叉、『迦樓羅』（Garuda）、『乾闥婆』（Gandharva）、『緊那羅』（Kinnara）、『摩睺羅伽』（Mahoraga）、餓鬼、『毗舍阇』（Pisacha）、『鳩槃荼』（Kumbhanda）、『部哆那』（Putana）、『羯吒部哆那』（Katakaputana），我前往觀看旋風鬼。或者說，天來觀看我，諸龍、夜叉、『迦樓羅』（Garuda）、『乾闥婆』（Gandharva）、『緊那羅』（Kinnara）、『摩睺羅伽』（Mahoraga）、餓鬼、『毗舍阇』（Pisacha）、『鳩槃荼』（Kumbhanda）、『部哆那』（Putana）、『羯吒部哆那』（Katakaputana）、旋風鬼來觀看我。或者說，我和諸天語言談論，共同歡樂，長久共同居住。或者說，我和諸龍、夜叉、『迦樓羅』（Garuda）、『乾闥婆』（Gandharva）、『緊那羅』（Kinnara）、『摩睺羅伽』（Mahoraga）、餓鬼、『毗舍阇』（Pisacha）、『鳩槃荼』（Kumbhanda）、『部哆那』（Putana）、『羯吒部哆那』（Katakaputana）、旋風鬼語言談論，共同歡樂，長久共同居住。或者說，諸天和我語言談論，共同歡樂，長久共同居住，諸龍、夜叉、『迦樓羅』（Garuda）、『乾闥婆』（Gandharva）、『緊那羅』（Kinnara）、『摩睺羅伽』（Mahoraga）、餓鬼、『毗舍阇』（Pisacha）、『鳩槃荼』（Kumbhanda）、『部哆那』（Putana）、『羯吒部哆那』（Katakaputana）、旋風鬼，和我語言談論，共同歡樂，長久共同居住。或者不能說，我得到了無常想，無常中的苦想，苦中的無我想，厭食想，一切世間不可樂想，過失想，斷想，離愛想，滅想，死想，不可意想，青瘀想，膿爛想，膨脹想。

【English Translation】 English version The 『Kinnara』 (a mythical being, half-human and half-bird) sees me. The 『Mahoraga』 (a great serpent deity) sees me. The 『Preta』 (a hungry ghost) sees me. The 『Pisacha』 (a flesh-eating demon) sees me. The 『Kumbhanda』 (a pot-shaped demon) sees me. The 『Putana』 (a foul-smelling demon) sees me. The 『Katakaputana』 (an extremely foul-smelling demon) sees me. The whirlwind ghost sees me. Or it is said: I hear the voice of the gods, the voice of the dragons, the voice of the Yakshas, the voice of the 『Garuda』 (a mythical bird-like creature), the voice of the 『Gandharva』 (a celestial musician), the voice of the 『Kinnara』, the voice of the 『Mahoraga』, the voice of the hungry ghosts, the voice of the 『Pisacha』, the voice of the 『Kumbhanda』, the voice of the 『Putana』, the voice of the 『Katakaputana』, the voice of the whirlwind ghost. Or it is said: The gods hear my voice, the dragons, the Yakshas, the 『Garuda』, the 『Gandharva』, the 『Kinnara』, the 『Mahoraga』, the hungry ghosts, the 『Pisacha』, the 『Kumbhanda』, the 『Putana』, the 『Katakaputana』, the whirlwind ghost hear my voice. Or it is said: I go to see the gods, the dragons, the Yakshas, the 『Garuda』, the 『Gandharva』, the 『Kinnara』, the 『Mahoraga』, the hungry ghosts, the 『Pisacha』, the 『Kumbhanda』, the 『Putana』, the 『Katakaputana』. I go to see the whirlwind ghost. Or it is said: The gods come to see me, the dragons, the Yakshas, the 『Garuda』, the 『Gandharva』, the 『Kinnara』, the 『Mahoraga』, the hungry ghosts, the 『Pisacha』, the 『Kumbhanda』, the 『Putana』, the 『Katakaputana』, the whirlwind ghost come to see me. Or it is said: I speak and converse with the gods, we rejoice together, we live together for a long time. Or it is said: I speak and converse with the dragons, the Yakshas, the 『Garuda』, the 『Gandharva』, the 『Kinnara』, the 『Mahoraga』, the hungry ghosts, the 『Pisacha』, the 『Kumbhanda』, the 『Putana』, the 『Katakaputana』, the whirlwind ghost, we rejoice together, we live together for a long time. Or it is said: The gods speak and converse with me, we rejoice together, we live together for a long time. The dragons, the Yakshas, the 『Garuda』, the 『Gandharva』, the 『Kinnara』, the 『Mahoraga』, the hungry ghosts, the 『Pisacha』, the 『Kumbhanda』, the 『Putana』, the 『Katakaputana』, the whirlwind ghost speak and converse with me, we rejoice together, we live together for a long time. Or it cannot be said: I have attained the perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of disgust with food, the perception that all the world is not to be delighted in, the perception of faults, the perception of abandonment, the perception of detachment from love, the perception of cessation, the perception of death, the perception of unattractiveness, the perception of bluish discoloration, the perception of putrefaction, the perception of bloating.

想。蛆壞想。啄啖想。異赤想。離散想。骸骨想。別異空觀想。或不得而言。我得初靜慮二靜慮三靜慮四靜慮。慈悲喜捨。空無邊處。識無邊處。無所有處。非想非非想處。預流果一來果。不還果阿羅漢果。神境智神通。天耳智神通。他心智神通。宿住智神通。死生智神通。漏盡智神通。或言。我是阿羅漢八解脫中定善解脫。俱善解脫。苾芻。若如是說。彼苾芻便墮落。不可共住。于如是事。苾芻犯者隨當作時。便非苾芻。非沙門。非釋迦子。失苾芻性。破沙門法。此便損減摧壞墮落。為他所勝不可重收。譬如斬截多羅樹頭。更不能生增長高大。汝從今日。於此不應作事。不可作事。非所作事應當可斷可。作事中可以正念作不放逸。慇勤防護自心。汝於是事能不作否。答言。不作。此是四墮落法竟。

次說沙門四種所應作法。

具壽汝聽。此四沙門法諸佛世尊如來應正等覺所知所見。為諸依。如是法出家受近圓。作苾芻者。說沙門四種所應作法。云何為四。具壽汝聽。始從今日若他罵者。不應返罵。他瞋不應返瞋。他打不應返打。他調不應返調。有如是等惱亂起時。汝能攝心不返報否。答言。不報。此是沙門所應作法竟。

次摽滿心希望勝愿。

具壽汝聽。汝先摽心有所希望。作如是念。我

【現代漢語翻譯】現代漢語譯本：想（Samjna， संज्ञा）。蛆壞想。啄啖想。異赤想。離散想。骸骨想。別異空觀想。或者（比丘）不應該說，『我得到了初禪、二禪、三禪、四禪。』慈悲喜捨（四無量心）。空無邊處（空無邊處定）。識無邊處（識無邊處定）。無所有處（無所有處定）。非想非非想處（非想非非想處定）。預流果（Srotapanna，須陀洹果）。一來果（Sakrdagamin，斯陀含果）。不還果（Anagamin，阿那含果）。阿羅漢果（Arhat，無學果）。神境智神通（Rddhi-vidhi-jnana-abhijna）。天耳智神通（Divya-srotra-jnana-abhijna）。他心智神通（Para-citta-jnana-abhijna）。宿住智神通（Purva-nivasanusmrti-jnana-abhijna）。死生智神通（Cyuty-utpada-jnana-abhijna）。漏盡智神通（Asrava-ksaya-jnana-abhijna）。』或者說：『我是阿羅漢，在八解脫中，我已獲得定善解脫，俱善解脫。』比丘，如果這樣說，這位比丘就墮落了，不可共住。對於這樣的事情，比丘一旦犯了，立刻就不是比丘了，不是沙門（Sramana， श्रमण），不是釋迦（Sakya， शाक्य）的弟子，失去了比丘的身份，破壞了沙門的法則。這便是損減、摧壞、墮落，為他人所勝，不可重收。譬如斬斷多羅樹的樹頭，更不能生長、增長、高大。你從今天起，對於此事不應該做，不可做，非所作之事應當可斷可作，在可作之事中可以正念作，不放逸，慇勤防護自己的心。你對於此事能不作嗎？』回答說：『不作。』這是四墮落法完畢。接下來講述沙門四種所應作法。具壽（Ayushman，आयुष्मन्），你聽著。這四種沙門法，是諸佛世尊如來應正等覺所知所見，是諸依。像這樣的法，出家受近圓，作為比丘的人，說沙門四種所應作法。哪四種呢？具壽，你聽著。從今天開始，如果他人辱罵，不應該反罵；他人嗔怒，不應該反嗔怒；他人毆打，不應該反打；他人調戲，不應該反調戲。有像這樣等的惱亂生起時，你能攝心不反報嗎？』回答說：『不報。』這是沙門所應作法完畢。接下來標明滿心希望的殊勝願望。具壽，你聽著。你先前標明內心有所希望，作這樣的念頭：『我……』

【English Translation】 English version: Samjna (想, Perception). Maggot-infested perception. Pecked-at perception. Different and red perception. Scattered perception. Skeletal perception. Perception of emptiness and difference. Or (a Bhiksu) should not say, 'I have attained the first Dhyana, the second Dhyana, the third Dhyana, the fourth Dhyana.' Loving-kindness, compassion, joy, and equanimity (the four immeasurables). The sphere of infinite space (Akasanantyayatana). The sphere of infinite consciousness (Vijnananantyayatana). The sphere of nothingness (Akincanyayatana). The sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana). Stream-enterer (Srotapanna, 須陀洹果). Once-returner (Sakrdagamin, 斯陀含果). Non-returner (Anagamin, 阿那含果). Arhat (阿羅漢果, the fruit of no more learning). Supernormal power of the knowledge of spiritual power (Rddhi-vidhi-jnana-abhijna). Supernormal power of the knowledge of the divine ear (Divya-srotra-jnana-abhijna). Supernormal power of the knowledge of others' minds (Para-citta-jnana-abhijna). Supernormal power of the knowledge of past lives (Purva-nivasanusmrti-jnana-abhijna). Supernormal power of the knowledge of death and rebirth (Cyuty-utpada-jnana-abhijna). Supernormal power of the knowledge of the extinction of outflows (Asrava-ksaya-jnana-abhijna).' Or say, 'I am an Arhat, and among the eight liberations, I have attained well-liberation in concentration, and complete well-liberation.' Bhiksu, if he says so, that Bhiksu has fallen and cannot live together (with the Sangha). Regarding such matters, if a Bhiksu commits such an offense, he is immediately no longer a Bhiksu, not a Sramana (沙門, Ascetic), not a disciple of Sakya (釋迦), he has lost the Bhiksu's status, and broken the Sramana's Dharma. This is diminished, destroyed, fallen, overcome by others, and cannot be recovered. It is like cutting off the head of a Tala tree, which can no longer grow, increase, or become tall. From today onwards, you should not do this, it is not to be done, what is not to be done should be cut off and can be done, and in what can be done, you can do it with right mindfulness, without negligence, diligently protecting your mind. Can you not do this?' He answers, 'I will not do it.' This concludes the four downfall Dharmas. Next, the four things that a Sramana should do are explained. Ayushman (具壽, Venerable One), listen. These four Sramana Dharmas are known and seen by the Buddhas, World Honored Ones, Tathagatas, Perfectly Enlightened Ones, and are the basis. Like this Dharma, one who has left home and received full ordination, as a Bhiksu, speaks of the four things that a Sramana should do. What are the four? Ayushman, listen. From today onwards, if others scold, you should not scold back; if others are angry, you should not be angry back; if others strike, you should not strike back; if others tease, you should not tease back. When such disturbances arise, can you restrain your mind and not retaliate?' He answers, 'I will not retaliate.' This concludes the things that a Sramana should do. Next, the supreme aspiration of a heart full of hope is indicated. Ayushman, listen. You previously indicated that you have hope in your heart, and you have this thought: 'I...'

當何時得於世尊善說法律。出家近圓成苾芻性。汝今已得汝已出家。今授近圓。得好如法親教師。及軌範師等。和合僧伽秉白四羯磨。文無差舛極善安住。摽滿心希望勝愿竟。

次明同得學處法。

具壽汝聽。如余苾芻雖滿百夏。所應學者汝亦修學。汝所學者彼亦同然。有此因緣。同得尸羅同得學處。同說別解脫經。汝從今日當於是處。起敬奉心。不應厭離。明同得學處法已竟。

次依世間喻說儀範。

汝從今日于親教師。應生父想。師于汝處亦生子想。乃至命存侍養瞻病。共相看問。起慈悲心。至老至死。依世間喻說竟。

次住調伏法。

汝從今日于同梵行所上中下座。常生敬重隨順恭勤。而為共住。住調伏法竟。

次成辦所須法。

汝從今日受持教法。讀誦思惟修諸善業。于蘊善巧。處善巧。界善巧。緣起善巧。處非處善巧。未得求得。未解求解。未證求證。弗舍善軛。成辦所須法竟。

次說儀範中未曾說防護法。

我今為汝舉其大綱。余未知者。於半月說別解脫經時。自當聽聞。又當於軌範師並親教師。及同學親友。善應咨問準教勤修。說儀範中未曾說防護法竟。

次說發至信偈。

汝最勝智教　　具足受尸羅　無障身難得　　志

【現代漢語翻譯】現代漢語譯本何時你才能在世尊（Bhagavan，對佛的尊稱）善說的法律中，出家並圓滿成為比丘（Bhiksu，佛教出家男眾）？你現在已經得到了，你已經出家了，現在授予你近圓戒（Upasampada，比丘戒）。得到好的如法的親教師（Upadhyaya，戒師）以及軌範師（Acharya，教授師）等，和合僧伽（Samgha，僧團）秉持白四羯磨（Jnapti-chaturtha-karma，一種僧團議事程式），文句沒有差錯，極其妥善安住，標誌著圓滿的希望和殊勝的願望最終實現。

接下來闡明共同獲得學處法。

具壽（Ayushman，對年長比丘的尊稱）你聽著。如同其他比丘即使滿了百夏（Varsha，指僧臘，即出家年數），所應該學習的，你也同樣修學。你所學習的，他們也同樣如此。因為這個因緣，共同獲得戒律（Śīla），共同獲得學處，共同宣說別解脫經（Pratimoksha Sutra，戒經）。你從今天開始應當在這個地方，生起恭敬奉持的心，不應該厭倦離開。闡明共同獲得學處法完畢。

接下來依據世間譬喻來說明儀範。

你從今天開始對於親教師，應當生起父親的想法，老師對於你也要生起兒子的想法。乃至生命存在期間，侍奉供養瞻視疾病，共同互相看望詢問，生起慈悲心，直到年老去世。依據世間譬喻的說明完畢。

接下來安住調伏法。

你從今天開始對於同梵行（Sabrahmachari，一起修行的同伴）的上座、中座、下座，常常生起敬重、隨順、恭敬、勤勉之心，而共同居住。安住調伏法完畢。

接下來成就辦理所須法。

你從今天開始受持教法，讀誦、思惟、修習各種善業。對於蘊（Skandha，構成要素）善巧，處（Ayatana，感覺器官和對像）善巧，界（Dhatu，元素）善巧，緣起（Pratītyasamutpāda，因果關係）善巧，處非處（Sthanasthana，可能性與不可能性）善巧。未得到的求得，未理解的求解，未證悟的求證悟。不捨棄善的軛（Yoga，束縛），成就辦理所須法完畢。

接下來講述儀範中未曾說過的防護法。

我現在為你舉出其中的大綱，其餘未知的，在半月誦說別解脫經時，自然應當聽聞。又應當對於軌範師以及親教師，以及同學親友，好好地請教，按照教導勤奮修習。講述儀範中未曾說過的防護法完畢。

接下來講述發起至信偈。

你以最殊勝的智慧教導，具足地接受戒律，沒有障礙的身體難以獲得，志向堅定。

【English Translation】 English version When will you be able to, in the well-spoken law of the World Honored One (Bhagavan, an honorific for the Buddha), renounce the world and fully become a Bhiksu (Buddhist monk)? You have already attained it, you have already renounced the world, and now you are being granted Upasampada (full ordination). May you obtain good and lawful Upadhyayas (preceptors) and Acharyas (teachers), and may the harmonious Sangha (community) uphold the Jnapti-chaturtha-karma (a formal procedure for monastic acts), with no errors in the wording, and may you dwell in it extremely well, marking the fulfillment of your hopes and the completion of your supreme vows.

Next, clarifying the shared attainment of the training rules.

Venerable (Ayushman, an honorific for senior monks), listen. Just as other Bhiksus, even if they have completed a hundred Varsas (years of monastic life), should learn, so too should you learn. What you learn, they also learn in the same way. Because of this cause, you jointly attain Śīla (moral conduct), jointly attain the training rules, and jointly recite the Pratimoksha Sutra (code of monastic discipline). From today onwards, you should cultivate a respectful and devoted mind in this place, and you should not be weary of leaving. The clarification of the shared attainment of the training rules is complete.

Next, explaining the proper conduct based on worldly metaphors.

From today onwards, you should regard your Upadhyaya as a father, and the teacher should regard you as a son. Even until the end of your life, serve and attend to them, care for them when they are sick, and mutually visit and inquire after each other, cultivating a compassionate mind, until old age and death. The explanation based on worldly metaphors is complete.

Next, abiding in the Dharma of taming the mind.

From today onwards, towards those of higher, middle, and lower seniority in the Sabrahmachari (spiritual companions), constantly cultivate respect, compliance, reverence, and diligence, and dwell together harmoniously. The abiding in the Dharma of taming the mind is complete.

Next, accomplishing the necessary practices.

From today onwards, uphold the teachings, recite, contemplate, and cultivate various virtuous deeds. Be skilled in the Skandhas (aggregates), skilled in the Ayatanas (sense bases), skilled in the Dhatus (elements), skilled in Pratītyasamutpāda (dependent origination), and skilled in Sthanasthana (possible and impossible). Seek what has not been attained, seek to understand what has not been understood, and seek to realize what has not been realized. Do not abandon the good Yoga (yoke), and the accomplishment of the necessary practices is complete.

Next, explaining the protective practices not previously mentioned in the proper conduct.

I will now give you the outline of these practices. Those that are unknown to you, you should naturally hear when the Pratimoksha Sutra is recited every half-month. Furthermore, you should diligently inquire from your Acharya and Upadhyaya, as well as your fellow students and friends, and diligently practice according to their instructions. The explanation of the protective practices not previously mentioned in the proper conduct is complete.

Next, reciting the verse of generating supreme faith.

You teach with the most supreme wisdom, fully receiving the precepts, a body free from obstacles is difficult to obtain, with steadfast aspiration.

心當奉持　端正者出家　　清凈者圓具　正覺之所知　　實語者所說

說發至信偈竟。

次略說勸修方便法。

具壽。汝已受近圓竟。勿為放逸。當謹奉行。略說勸修方便法竟。

次新受戒苾芻禮。親教師軌範師。並諸僧伽三遍已。謝恩奉持授近圓。作苾芻儀範已竟。若受羯磨時。應作守持除罪。令僧伽于授羯磨處。次第坐已作羯磨。苾芻在眾前坐。應作是說。大德僧伽存念。今是僧伽作授近圓儀範之時。一切僧伽有犯律儀戒。為除所犯。於此僧中然無一人能向余住處。對清凈苾芻如法除其罪名。若僧伽時至聽者。僧伽應許。僧伽今時守持自罪而作授近儀範后。向余處對清凈苾芻當如法除罪。此是單白羯磨。

次僧伽為住處。應作同意作羯磨。苾芻在僧眾前坐。已應如是說。大德僧伽存念。營造已成。界外周繞一尋地畔。於此房中僧伽為授近圓故。可共同意。若僧伽時至聽者。僧伽應許。僧伽。營造已成。界外周繞一尋地畔。於此房中僧伽為授近圓。共同一意。此是白二羯磨。

次當作羯磨。大德僧伽存念。營造已成。界外周繞一尋地畔。此房僧伽授近圓處。同意愿求。是故僧伽營造已成。界外周繞一尋地畔。此房僧伽為授近圓。聽許故。若諸具籌。營造已成。界外周繞一

【現代漢語翻譯】現代漢語譯本心當奉持端正者出家，清凈者圓具（受比丘戒），正覺（佛陀）之所知，實語者（誠實之人）所說。說發至信偈竟。次略說勸修方便法。具壽（對受過具足戒的比丘的尊稱）。汝已受近圓（比丘戒）竟。勿為放逸。當謹奉行。略說勸修方便法竟。次新受戒苾芻（比丘）禮親教師、軌範師，並諸僧伽（僧團）三遍已。謝恩奉持授近圓。作苾芻儀範已竟。若受羯磨（僧團會議）時。應作守持除罪。令僧伽于授羯磨處。次第坐已作羯磨。苾芻在眾前坐。應作是說：『大德僧伽存念。今是僧伽作授近圓儀範之時。一切僧伽有犯律儀戒。為除所犯。於此僧中然無一人能向余住處。對清凈苾芻如法除其罪名。若僧伽時至聽者。僧伽應許。僧伽今時守持自罪而作授近儀範后。向余處對清凈苾芻當如法除罪。』此是單白羯磨。次僧伽為住處。應作同意作羯磨。苾芻在僧眾前坐。已應如是說：『大德僧伽存念。營造已成。界外周繞一尋地畔。於此房中僧伽為授近圓故。可共同意。若僧伽時至聽者。僧伽應許。僧伽。營造已成。界外周繞一尋地畔。於此房中僧伽為授近圓。共同一意。』此是白二羯磨。次當作羯磨。大德僧伽存念。營造已成。界外周繞一尋地畔。此房僧伽授近圓處。同意愿求。是故僧伽營造已成。界外周繞一尋地畔。此房僧伽為授近圓。聽許故。若諸具籌。營造已成。界外周繞一

【English Translation】 English version The mind should be upheld. The upright one renounces (becomes a monk), the pure one attains full ordination (becomes a Bhikkhu), known by the Perfectly Awakened One (Buddha), spoken by the truthful one (an honest person). The verse of generating faith is completed. Next, a brief explanation of the expedient methods for encouraging practice. Venerable one (an honorific for a fully ordained monk). You have already received full ordination (Bhikkhu ordination). Do not be negligent. You should diligently practice. The brief explanation of the expedient methods for encouraging practice is completed. Next, the newly ordained Bhikkhu (monk) bows to the Preceptor, the Instructor, and the entire Sangha (monastic community) three times. He expresses gratitude and upholds the granting of full ordination. The Bhikkhu's conduct is now complete. When receiving the Karma (Sangha meeting), one should maintain purity and eliminate offenses. The Sangha should sit in order at the place where the Karma is being performed. The Bhikkhu should sit before the assembly and say: 'Venerable Sangha, be mindful. Now is the time for the Sangha to perform the rite of granting full ordination. If any member of the Sangha has violated the precepts, in order to remove the offense, there is no one in this Sangha who can go to another dwelling place and purify the offense before a pure Bhikkhu according to the Dharma. If the Sangha is ready and listening, the Sangha should permit it. The Sangha should now maintain their own offenses and perform the rite of granting ordination, and then go to another place to purify the offenses before a pure Bhikkhu according to the Dharma.' This is a single motion Karma. Next, the Sangha should make a motion of agreement for the dwelling place. The Bhikkhu should sit before the Sangha and say: 'Venerable Sangha, be mindful. The construction is completed. The boundary extends one 'xun' (ancient Chinese unit of length) around the perimeter. In this dwelling, for the sake of granting full ordination, may the Sangha be in agreement. If the Sangha is ready and listening, the Sangha should permit it. The Sangha, the construction is completed. The boundary extends one 'xun' around the perimeter. In this dwelling, the Sangha is in agreement for granting full ordination.' This is a double motion Karma. Next, the Karma should be performed. Venerable Sangha, be mindful. The construction is completed. The boundary extends one 'xun' around the perimeter. This dwelling is the place where the Sangha grants full ordination. Agreement is requested. Therefore, the Sangha, the construction is completed. The boundary extends one 'xun' around the perimeter. This dwelling is for the Sangha to grant full ordination. Permission is granted. If all those with voting tickets. The construction is completed. The boundary extends one

尋地畔。此房僧伽為授近圓。同一聽許者默然。若有不聽許者。說僧伽聽許。僧伽營造已成。界外周繞一尋地畔。此房僧伽為授近圓。默然聽許故。是事如是持此是說營造已成。房舍儀範餘外營造未成房者。應言營造未成房。或在露地者。應言未曾營造地。同前作羯磨儀範。

教求出家法

凡有求出家者。須當次第受律儀戒。最初欲授鄔波索迦戒時。先應問其障難。問障難已。次教作是說。南無佛馱耶。南無達摩耶。南無僧伽耶。世尊如來應供正等覺明行足善逝世間解調御丈夫無上士天人師佛世尊。善說妙法。初善中善後善。義妙文巧無雜圓滿。清潔凈白。近觀智者內證。世尊聲聞僧者。善行如理行。質直行同行。隨法成就。彼既出家。我當隨出。如是說已。應授三歸鄔波索迦律儀戒。

出家授近圓羯磨儀範(根本說一切有部)

【現代漢語翻譯】現代漢語譯本尋找地基的邊界。這處房產僧團已經同意授予受具足戒（近圓）。所有同意的人保持沉默。如果有不同意的人，說出僧團的意見。僧團的建造已經完成，邊界之外環繞一尋（古代長度單位）的地基。這處房產僧團已經同意授予受具足戒。因為默然表示同意，所以此事就這樣成立。這是關於建造已經完成的情況的說明。對於房舍的規制，如果額外的建造尚未完成，應該說建造尚未完成。或者在露天的地方，應該說未曾建造地基。按照之前的羯磨（僧團議事）儀式進行。

教導請求出家的方法

凡是有請求出家的人，必須按照次第接受律儀戒。最初想要授予優婆塞（在家男居士）戒時，首先應該詢問他的障礙。詢問障礙之後，接著教他這樣說：皈依佛（佛陀耶），皈依法（達摩耶），皈依僧（僧伽耶）。世尊如來（Tathagata）應供（Arhat）正等覺（Samyaksambuddha）明行足（Vidya-charana-sampanna）善逝（Sugata）世間解（Lokavid）調御丈夫（Anuttara-purusa-damya-sarathi）無上士（Sasta deva-manusyanam）天人師（Buddha）佛世尊。善說微妙之法，開始是善的，中間是善的，最後是善的，意義精妙，文辭巧妙，沒有雜染，圓滿，清潔，純凈。智者通過親近觀察，內心證悟。世尊的聲聞僧（Sravaka-samgha）是善於修行的，如理如法地修行，正直地修行，和諧地修行，隨順佛法而成就。既然他們已經出家，我應當跟隨他們出家。這樣說完之後，應該授予三皈依（Trisarana）優婆塞律儀戒。

出家授予近圓（受具足戒）羯磨（僧團議事）儀式範例（根本說一切有部）

【English Translation】 English version Seeking the boundary of the land. This property, the Sangha (community of monks) has authorized the granting of higher ordination (Upasampada). Those who agree remain silent. If there are those who do not agree, state the Sangha's opinion. The Sangha's construction is completed, with a 'xun' (ancient unit of length) of land surrounding the boundary. The Sangha has authorized the granting of higher ordination for this property. Because of the silent consent, the matter is thus established. This is a statement regarding the completed construction. Regarding the regulations for the dwelling, if additional construction is not yet completed, it should be stated that the construction is not yet completed. Or, in an open area, it should be stated that the foundation has not yet been built. Follow the previous Karma (Sangha act) procedure.

Teaching the Method for Requesting Ordination

Whenever there is someone requesting ordination, they must receive the precepts of discipline in order. When initially wanting to grant the Upasaka (layman) precepts, one should first inquire about their obstacles. After inquiring about the obstacles, then teach them to say this: 'Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha).' The World-Honored One, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Endowed with Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Those Who Can Be Tamed), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), the World-Honored One. He speaks well of the wonderful Dharma, good in the beginning, good in the middle, good in the end, with profound meaning, skillful language, without impurities, complete, pure, and clean. The wise, through close observation, realize it within themselves. The World-Honored One's Sravaka-samgha (community of disciples) practices well, practices according to the Dharma, practices with integrity, practices harmoniously, and achieves according to the Dharma. Since they have already renounced the world, I should follow them in renouncing the world.' After saying this, one should grant the Three Refuges (Trisarana) and the Upasaka precepts.

Example of the Karma (Sangha act) Procedure for Granting Higher Ordination (Upasampada) (Mulasarvastivada school)