Chinese
地，他所守护物，盗五钱，非式叉摩那、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切杀生乃至蚁子。若式叉摩那，若以人自手断命、持刀授与、教人杀、教死赞死，非式叉摩那、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切不得妄语乃至戏笑。若式叉摩那自无过人法，若言有诸禅、解脱、三昧正受、若道若果，非式叉摩那、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “不饮酒。若式叉摩那饮酒，非式叉摩那。是中尽形寿不得犯。能持不？”(答言：“能。”) “不得非时食。若式叉摩那非时食，非式叉摩那。是中尽形寿不得犯。能持不？”(答言：“能。”前四根本、后二喜为，故别令其二岁修学。若犯前四，应当驱摈。若犯后二，准《四分律》应更与戒。然《四分》中，后二同此前四，即是四重方便，谓与男子身相触、盗减五钱、断畜生命、作小妄语。若犯此四，亦更与戒。一切尼戒法并皆应学，除自手取食授食与他。若依《僧祇》，随顺行十八事。若日月不满二岁，不应与受具足戒，故《四分》云，一岁者十二月) 受比丘尼戒法(依此宗中尼六种受戒之法：一、八敬；二、十一众；三、二十众；四 现代汉语译本 ‘盗取价值五钱的财物，且盗取对象不是式叉摩那（Śikṣamāṇā，学戒女），也不是释迦种姓的女子。对此，终身都不得违犯。你能做到吗？’（回答：‘能。’） ‘一切杀生，乃至杀死蚂蚁。如果是式叉摩那，无论是亲手杀人、递刀给人、教唆他人杀人、教唆求死或赞叹死亡，都不是式叉摩那，也不是释迦种姓的女子。对此，终身都不得违犯。你能做到吗？’（回答：‘能。’） ‘一切不得妄语，乃至开玩笑时也不行。如果是式叉摩那，自己没有超过常人的修行证悟，却说自己证得了诸禅定（dhyāna）、解脱（vimokṣa）、三昧（samādhi）正受、道（mārga）或果（phala），就不是式叉摩那，也不是释迦种姓的女子。对此，终身都不得违犯。你能做到吗？’（回答：‘能。’） ‘不得饮酒。如果是式叉摩那饮酒，就不是式叉摩那。对此，终身都不得违犯。你能做到吗？’（回答：‘能。’） ‘不得非时食。如果是式叉摩那非时食，就不是式叉摩那。对此，终身都不得违犯。你能做到吗？’（回答：‘能。’）前四条是根本戒，后两条是随喜戒，所以特别要求她们用两年时间来修学。如果违犯前四条，应当驱逐。如果违犯后两条，按照《四分律》应当重新授戒。然而在《四分律》中，后两条等同于前四条，即是四重戒的方便罪，指与男子发生身体接触、盗取少于五钱的财物、杀死畜生、说小妄语。如果违犯这四条，也要重新授戒。一切比丘尼的戒法都应当学习，除了自己取食物和授与他人食物。如果依据《僧祇律》，应当随顺奉行十八事。如果日月不满两年，不应给予受具足戒，所以《四分律》说，一岁指的是十二个月。 受比丘尼戒法（依据此宗，比丘尼有六种受戒之法：一、八敬法；二、十一众法；三、二十众法；四
English
English version ‘Taking what is not given, stealing five coins, and the person stolen from is neither a Śikṣamāṇā (a female trainee) nor a woman of the Shakya (Śākya) clan. You must not violate this for the rest of your life. Can you uphold this?’ (Answer: ‘I can.’) ‘All killing of living beings, even ants. If a Śikṣamāṇā personally takes a life, hands a knife to someone, instructs someone to kill, encourages death, or praises death, she is neither a Śikṣamāṇā nor a woman of the Shakya clan. You must not violate this for the rest of your life. Can you uphold this?’ (Answer: ‘I can.’) ‘All false speech, even in jest. If a Śikṣamāṇā does not possess superior qualities but claims to have attained various dhyānas (meditative states), vimokṣas (liberations), samādhi (concentration) right concentration, mārga (paths), or phala (fruits), she is neither a Śikṣamāṇā nor a woman of the Shakya clan. You must not violate this for the rest of your life. Can you uphold this?’ (Answer: ‘I can.’) ‘Abstaining from intoxicants. If a Śikṣamāṇā consumes intoxicants, she is not a Śikṣamāṇā. You must not violate this for the rest of your life. Can you uphold this?’ (Answer: ‘I can.’) ‘Abstaining from untimely food. If a Śikṣamāṇā eats at an improper time, she is not a Śikṣamāṇā. You must not violate this for the rest of your life. Can you uphold this?’ (Answer: ‘I can.’) The first four are fundamental precepts, and the latter two are precepts of joy, so they are specifically required to study for two years. If the first four are violated, they should be expelled. If the latter two are violated, according to the ‘Four-Part Vinaya’ (《四分律》), the precepts should be given again. However, in the ‘Four-Part Vinaya’, the latter two are the same as the first four, which are the expedient offenses of the four major precepts, referring to physical contact with a man, stealing less than five coins, killing animals, and telling small lies. If these four are violated, the precepts must also be given again. All the precepts for bhikkhunis (female monks) should be learned, except for taking food with one's own hand and giving food to others. If based on the ‘Sanghika Vinaya’ (《僧祇律》), one should follow the eighteen practices. If the period of time is less than two years, one should not be given full ordination, so the ‘Four-Part Vinaya’ says that one year refers to twelve months. The method of receiving the Bhikkhuni (female monastic) precepts (According to this school, there are six methods for bhikkhunis to receive precepts: 1. The Eight Garudhammas (八敬法); 2. The Eleven Assemblies (十一众); 3. The Twenty Assemblies (二十众); 4. --------------------------------------------------------------------------------
Chinese
、遥受；五、十二曾嫁；六、义立边地十人。初局波阇一人，二准五百释女，余之四受通于一切也)。 先明本法(须具八缘)。一、请和上法(须请之意，比丘中已释。应偏袒右肩，脱革屣，胡跪合掌请云)。 “我某甲，今求尊为和上。尊为我作和上，我乐尊为和上。依止尊为和上故，得受具足戒。”(三说。和上应答言)“可尔。”(或言)“当教诫汝。”(或言)“汝莫放逸。” 二、安受戒人(律云：诸比丘弟子学二岁戒，不合意，便与受具足戒。佛言：“不应尔。犯者突吉罗。从今听合和上、阿阇梨意，乃为集十众。”至受戒处，将受戒人着眼见耳不闻处)。 三、差教受师法(和上应语羯磨师云)。 “长老！今受羯磨。”(如是差已，羯磨师云)“阿姨僧听！某甲，求某甲受具足戒，某甲作教授师。若僧时到僧忍听。白如是。” 四、教授师捡问法(一问和上，二问受戒人。先应起至和上前问云) “已度此人未？”(答言：“未。”应言：“先度之。”若言：“已度。”应语言) “为作和上未？”(若言：“未。”应语：“为作和上。”若言已作，应问云)。 “此欲受戒人，学二岁戒日满不？衣钵具不？”(答言：“不具。”应语令 现代汉语译本：遥受；五、十二曾嫁；六、义立边地十人。初局波阇一人，二准五百释女，其余的四种接受方式适用于一切情况）。 首先说明本法（必须具备八种因缘）。一、迎请和尚（必须有迎请的意愿，比丘中的含义已经解释过。应该偏袒右肩，脱掉鞋子，胡跪合掌，迎请说）： ‘我某甲，现在恳请您作为我的和尚。请您做我的和尚，我乐意您做我的和尚。依靠您作为和尚的缘故，我才能受具足戒。’（重复三次。和尚应该回答说）‘可以。’（或者说）‘应当教诫你。’（或者说）‘你不要放逸。’ 二、安置受戒人（律中说：各位比丘的弟子学习两年戒律，如果不合意，就给他受具足戒。佛说：‘不应该这样。违犯者犯突吉罗罪。从今以后听从和尚、阿阇梨的意愿，才召集十位僧人。’到达受戒的地方，将受戒人安置在眼睛能看到但耳朵听不到的地方）。 三、委派教授师的方法（和尚应该对羯磨师说）： ‘长老！现在进行羯磨。’（这样委派之后，羯磨师说）‘阿姨僧听！某甲，请求某甲受具足戒，某甲作为教授师。如果僧众认为时机已到，僧众就认可。禀告完毕。’ 四、教授师检查询问的方法（一问和尚，二问受戒人。首先应该起身到和尚面前询问说）： ‘已经度化这个人了吗？’（回答说：‘没有。’应该说：‘先度化他。’如果说：‘已经度化。’应该说） ‘为他做了和尚了吗？’（如果说：‘没有。’应该说：‘为他做和尚。’如果说已经做了，应该问） ‘这位想要受戒的人，学习两年戒律的日子满了吗？衣钵齐全吗？’（回答说：‘不齐全。’应该让他...
English
English version: Remotely receiving; 5. Twelve times married; 6. Righteously establishing ten people in the borderlands. Initially, one person in the Boja bureau, secondly, allowing five hundred Shakya women, the remaining four types of acceptance apply to all cases). First, clarify the fundamental Dharma (must possess eight conditions). 1. Inviting the Upadhyaya (must have the intention of inviting; the meaning among the Bhikshus has already been explained. One should expose the right shoulder, remove leather shoes, kneel on both knees, join palms, and invite, saying): 'I, so-and-so, now request you to be my Upadhyaya. Please be my Upadhyaya; I am happy for you to be my Upadhyaya. Because of relying on you as my Upadhyaya, I can receive the full precepts.' (Repeat three times. The Upadhyaya should answer) 'It is permissible.' (Or say) 'I should instruct you.' (Or say) 'You must not be negligent.' 2. Settling the person receiving the precepts (The Vinaya says: 'If the disciples of the Bhikshus study the precepts for two years and are not in agreement, then give them the full precepts.' The Buddha said: 'It should not be like that. Those who violate it commit a Dukkrta offense. From now on, listen to the intentions of the Upadhyaya and Acharya, and then gather ten Sangha members.' Upon arriving at the place for receiving the precepts, place the person receiving the precepts in a place where the eyes can see but the ears cannot hear). 3. The method of appointing the Preceptor (The Upadhyaya should say to the Karmacharya): 'Elder! Now perform the Karma.' (Having appointed in this way, the Karmacharya says) 'May the Sangha listen! So-and-so requests so-and-so to receive the full precepts, and so-and-so is the Preceptor. If the Sangha deems the time appropriate, the Sangha approves. The announcement is complete.' 4. The method of the Preceptor examining and questioning (First ask the Upadhyaya, then ask the person receiving the precepts. First, one should rise and go before the Upadhyaya and ask): 'Has this person been delivered?' (If the answer is 'No,' one should say, 'Deliver him first.' If the answer is 'Yes,' one should say) 'Has he been made an Upadhyaya?' (If the answer is 'No,' one should say, 'Make him an Upadhyaya.' If the answer is 'Yes,' one should ask) 'Has this person who wishes to receive the precepts completed the two years of studying the precepts? Are his robes and bowl complete?' (If the answer is 'Not complete,' one should instruct him to... -------------------------------------------------------------------------------- 具。若：“言具。”复应问云)。
Chinese
“为是己有？为从人借？”(答言：“借。”应语主令舍。然后乃往欲受戒人所，语言) “汝莫恐怖！须臾当着汝于高胜处。”(答言：“尔。”若先不谙悉，应小披衣观看。无遮受戒法，应问言) “何者是汝僧伽梨、优多罗僧、安陀会、覆肩衣、欲衣？”(彼若不识，应语令识。次应与受衣钵。复应语言) “汝某甲听！今是实语时。我今问汝，若有当言有、若无当言无。汝不杀父耶？汝不杀母耶？汝不杀阿罗汉耶？汝不恶心出佛身血耶？汝不破和合僧耶？汝不犯净行比丘耶？汝非非人耶？汝非畜生耶？汝非黄门耶？汝非二形耶？汝非自剃头自称比丘尼耶？汝非舍内外道耶？汝不曾出家持戒不完具耶？”(若随问答皆言无者，又应问言)“女人有如是病：癞病、白癞病、干痟病、癫狂病、痈疽漏病脂出病。如是等重病汝有不？汝非负债人不？汝非他妇不？夫主听不？(随当时有者问之)汝非属官不？汝非婢不？汝是人不？女根具足不？汝非黄门不？汝非石女不？汝非二道合不？月病常出不？汝学二岁戒日满不？汝已求和上未？父母听不？欲受具足戒不？”(若随问皆如法答者，又应教言)“如我今问，后僧中亦当如是问汝，汝亦当如是答。” 五、召入众中法(彼教诫师应还僧中立，白言) “我已问竟。”(羯磨师应白言)“阿姨僧听！某甲，求某甲受具足戒。某甲已问竟，今听将来。若僧时到僧忍听。白如是。”(教师应往将来，教礼僧众)。 六、教乞戒法(礼僧足已，将至羯磨师所，胡跪合掌白羯磨师，从僧乞受具足戒。教言) “我某甲，求某甲和上受具足戒。今从僧乞受具足戒，和上某甲。愿僧拔济我，怜愍故。”(三乞已，教诫师然后复坐) 七、戒师白和上(羯磨师应白云) “阿姨僧听！此某甲，求某甲受具足戒。从僧乞受具足戒，和上某甲。我今于僧中问诸难事，及为作受具足戒羯磨。若僧时到僧忍听。白如是。” 八、羯磨师问法(应语言：“汝某甲听！今是实语时，乃至欲受具足戒不？”一如上教授师问法。彼皆具答已) 九、正授本法(羯磨师应随机示导令发上心。使具本法已，应作白言)。 “阿姨僧听！此某甲，求某甲受具足戒。彼从僧乞受具足戒，自说清净，无诸难事，学二岁戒满，五衣钵具，已求和上，父母已听，欲受具足戒。善哉！僧今与某甲受具足戒、和上某甲。若僧时到僧忍听。白如是。”“阿姨僧听！此某甲，求某甲受具足戒。彼从僧乞受具足戒，自说 现代汉语译本 五、召入众中法(彼教诫师应还僧中立，禀告说) ‘我已经问完了。’(羯磨师应禀告说)‘阿姨僧众听着！某甲，请求某甲受具足戒。某甲我已经问完了，现在请他进来。如果僧众认为时机已到，请允许。禀告完毕。’(教诫师应领他进来，教他礼拜僧众)。 六、教导乞戒法(礼拜僧众完毕后，带到羯磨师处，右膝跪地，合掌禀告羯磨师，向僧众请求受具足戒。教导说) ‘我某甲，请求某甲和尚受具足戒。现在向僧众请求受具足戒，和尚是某甲。愿僧众救拔我，因为怜悯我的缘故。’(三次请求完毕后，教诫师然后回到座位) 七、戒师禀告和尚(羯磨师应禀告说) ‘阿姨僧众听着！此某甲，请求某甲受具足戒。向僧众请求受具足戒，和尚是某甲。我现在在僧众中询问各种障碍之事，以及为他做受具足戒的羯磨。如果僧众认为时机已到，请允许。禀告完毕。’ 八、羯磨师问法(应说：‘你某甲听着！现在是说实话的时候，乃至想要受具足戒吗？’像上面教授师问法一样。他都一一回答完毕后) 九、正式授予根本戒法(羯磨师应随机引导，令其发起上等之心。使他具备根本戒法后，应禀告说)。 ‘阿姨僧众听着！此某甲，请求某甲受具足戒。他向僧众请求受具足戒，自述清净，没有各种障碍之事，学习二年戒满，五衣钵具足，已经请求和尚，父母已经允许，想要受具足戒。很好！僧众现在与某甲受具足戒，和尚是某甲。如果僧众认为时机已到，请允许。禀告完毕。’‘阿姨僧众听着！此某甲，请求某甲受具足戒。他向僧众请求受具足戒，自述’
English
English version V. Procedure for Calling into the Assembly (The preceptor should return to the Sangha and announce) ‘I have finished questioning.’ (The Karmacharya (羯磨师) [the one who conducts the karma ritual] should announce) ‘Venerable Sangha, listen! So-and-so requests ordination from so-and-so. So-and-so has finished questioning. Now, listen to him come forward. If the Sangha deems it the right time, may the Sangha permit it. Announcement is made.’ (The teacher should lead him forward, instructing him to prostrate to the Sangha). VI. Teaching the Method of Begging for Precepts (After prostrating to the Sangha, lead him to the Karmacharya, kneel on the right knee, join palms, and announce to the Karmacharya, requesting full ordination from the Sangha. Instruct him to say) ‘I, so-and-so, request full ordination from Upadhyaya (和上) [preceptor] so-and-so. Now, I request full ordination from the Sangha, with Upadhyaya so-and-so. May the Sangha deliver me, out of compassion.’ (After requesting three times, the preceptor then returns to his seat). VII. The Preceptor Announces to the Upadhyaya (The Karmacharya should announce) ‘Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. He requests full ordination from the Sangha, with Upadhyaya so-and-so. I will now, in the Sangha, inquire about any difficulties and perform the karma ritual for full ordination. If the Sangha deems it the right time, may the Sangha permit it. Announcement is made.’ VIII. The Karmacharya Asks About the Dharma (Should say: ‘You, so-and-so, listen! Now is the time to speak the truth, even to the point of wanting to receive full ordination?’ Just like the instructor above asked about the Dharma. After he has answered everything in detail) IX. Formally Bestowing the Fundamental Precepts (The Karmacharya should guide him according to the circumstances, causing him to generate a superior mind. After he possesses the fundamental precepts, he should announce). ‘Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. He requests full ordination from the Sangha, stating that he is pure, without any difficulties, has completed two years of training, possesses the five robes and bowl, has already requested an Upadhyaya, his parents have permitted it, and he desires to receive full ordination. Excellent! The Sangha now bestows full ordination upon so-and-so, with Upadhyaya so-and-so. If the Sangha deems it the right time, may the Sangha permit it. Announcement is made.’ ‘Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. He requests’ --------------------------------------------------------------------------------