Chinese
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。谁诸阿姨忍，默然；不忍者说。”(三说)“僧已与某甲受具足戒，和上某甲竟。僧忍，默然故，是事如是持。”◎ ◎本法尼往大僧中受戒法(律云：彼和上阿阇梨复应集十比丘尼僧，将受戒人往比丘僧中，义准尼僧，自结大界，护别众过之)。 请羯磨师法(律无正文，准前比丘受戒，亦令加请。应教言) “我某甲，今请大德为羯磨阿阇梨，愿大德为我作羯磨阿阇梨。我依大德故得受大戒，慈愍故。”(三请已，彼应答言)“可尔。” 乞受大戒法(律云：应在比丘羯磨师前小远，两膝着地乞受具足戒。尼羯磨师应教言)。 “我某甲，求某甲和上受具足戒，已于众中受具足戒竟。清净无诸难事，已学二岁戒满，衣钵具足，已求和上，父母已听，不犯粗恶罪，欲受具足戒。今从僧乞受具足戒，和上某甲。愿僧拔济我，怜愍故。”(三说) 羯磨师问法(律云：问法。又乞戒中已言清净问，然诸部中共行问法，故须捡问。羯磨师索欲问和讫，应作白云)。 “大德僧听！此某甲，求某甲受具足戒。彼从僧乞受具足戒。我今当问诸难事，及为作受具足 现代汉语译本： ‘清净，没有各种障碍，学习二年戒律期满，五衣钵具全，已经请求了和尚（Upadhyaya，亲教师），父母已经同意，想要受具足戒（Upasampada，比丘或比丘尼的正式戒律）。很好！僧团现在为某甲授具足戒，和尚是某甲。哪位阿姨认可，就保持沉默；不认可的请说出来。’（重复三次）‘僧团已经为某甲授具足戒，和尚是某甲完毕。僧团认可，因为沉默，这件事就这样决定了。’ ◎本法尼前往大僧中受戒法（律中说：‘那位和尚阿阇梨（Acarya，导师）还应召集十位比丘尼僧团，将受戒人带往比丘僧团中。’根据这个意思，比丘尼僧团应该自己结成大界，防止别众的过失）。 请羯磨师法（Karmacarya，羯磨阿阇梨的规范在戒律中没有明确的条文，参照之前比丘受戒的规定，也应该请求。应该教导说）： ‘我某甲，现在礼请大德为羯磨阿阇梨，愿大德为我做羯磨阿阇梨。我依靠大德的缘故才能受大戒，因为慈悲怜悯的缘故。’（重复三次后，羯磨阿阇梨应该回答说）‘可以。’ 乞受大戒法（戒律中说：应该在比丘羯磨师前稍远的地方，双膝跪地，请求受具足戒。比丘尼羯磨师应该教导说）： ‘我某甲，向某甲和尚请求受具足戒，已经在僧团中受具足戒完毕。清净，没有各种障碍，已经学习二年戒律期满，衣钵具足，已经请求了和尚，父母已经同意，不犯粗恶罪，想要受具足戒。现在向僧团乞求受具足戒，和尚是某甲。愿僧团救拔我，因为怜悯的缘故。’（重复三次） 羯磨师问法（戒律中说：询问情况。而且在乞戒中已经说了清净的情况，但各个部派共同实行询问，所以需要检查询问。羯磨师索要同意并询问和尚完毕，应该作白云）： ‘大德僧众请听！这位某甲，向某甲请求受具足戒。他向僧团乞求受具足戒。我现在应当询问各种障碍，以及为他作受具足戒的羯磨。’
English
English version: 'Pure, without any difficulties, having completed two years of training in the precepts, possessing the five robes and bowl, having already requested an Upadhyaya (preceptor), and with parental consent, desiring to receive the Upasampada (full ordination). Excellent! The Sangha (community) now confers the Upasampada on so-and-so, with Upadhyaya so-and-so. Whoever among the Aunts approves, let her remain silent; whoever does not approve, let her speak.' (Repeated three times) 'The Sangha has conferred the Upasampada on so-and-so, with Upadhyaya so-and-so completed. The Sangha approves, because of silence, this matter is thus decided.' ◎ The method for a Bhikkhuni (nun) to receive ordination in the Great Sangha (The Vinaya (monastic code) says: 'That Upadhyaya Acarya (teacher) should also assemble ten Bhikkhuni Sangha, and bring the candidate to the Bhikkhu Sangha.' According to this meaning, the Bhikkhuni Sangha should establish a great boundary themselves, to prevent the fault of a separate quorum). The method for requesting a Karmacarya (Kamma teacher) (The Vinaya does not have an explicit text, following the previous ordination of Bhikkhus, it should also be requested. Should be taught to say): 'I, so-and-so, now request the Great Virtuous One to be my Karmacarya, may the Great Virtuous One act as my Karmacarya. I rely on the Great Virtuous One to receive the Great Precepts, out of compassion.' (After repeating three times, the Karmacarya should answer) 'It is possible.' The method for begging to receive the Great Precepts (The Vinaya says: Should be a little far from the Bhikkhu Karmacarya, kneeling on both knees to beg to receive the Upasampada. The Bhikkhuni Karmacarya should teach to say): 'I, so-and-so, request Upadhyaya so-and-so to receive the Upasampada, and have already completed receiving the Upasampada in the Sangha. Pure, without any difficulties, having completed two years of training in the precepts, possessing the robes and bowl, having already requested an Upadhyaya, and with parental consent, not committing gross offenses, desiring to receive the Upasampada. Now I beg the Sangha to receive the Upasampada, with Upadhyaya so-and-so. May the Sangha deliver me, out of compassion.' (Repeated three times) The Karmacarya's method of questioning (The Vinaya says: Ask about the situation. Moreover, the situation of purity has already been mentioned in the begging for precepts, but all schools commonly practice questioning, so it is necessary to check and ask. After the Karmacarya asks for consent and asks the Upadhyaya, he should make a statement): 'May the Great Virtuous Sangha listen! This so-and-so, requests so-and-so to receive the Upasampada. He begs the Sangha to receive the Upasampada. I should now ask about various difficulties, and perform the Karma (act) of receiving the Upasampada for him.' -------------------------------------------------------------------------------- 戒羯磨。若僧时到僧忍听。白如是。”
Chinese
正问遮难法(先应安慰，如上说已。又应问云：“今是实语时，乃至欲受具足戒不？”一一如上。师问法已)。 正受戒体法(说法开导，诫令专心承受戒法，如前所说) “大德僧听！此某甲，求某甲受具足戒。已于一众中受具足戒竟。清净无诸难事，已学二岁戒满，先所应作已作，衣钵具足，已求和上，父母已听，不犯粗恶罪，欲受具足戒。今从僧乞受具足戒，和上某甲。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。”“大德僧听！此某甲，求某甲受具足戒。已于一众中受具足戒竟。清净无诸难事，已学二岁戒满，先所应作已作，衣钵具足，已求和上，父母已听，不犯粗恶罪，欲受具足戒。今从僧乞受具足戒，和上某甲。善哉！僧今与某甲受具足戒，和上某甲。谁诸长老忍，默然；不忍者说。”(三说)“僧已与某甲受具足戒，和上某甲竟。僧忍，默然故，是事如是持。” 说堕相法(应语云)。 “某甲听！如来、应供、等正觉说堕法。若比丘尼犯此一一法，非比丘尼、非释种女。一切不得淫乃至以染着心看他男子。若比丘尼行淫法乃至畜生，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。” 现代汉语译本： 戒羯磨。如果僧团时间已到，僧团愿意听，就禀告如下。 正式询问遮难之法（首先应该安慰，如前面所说。然后应该问：‘现在是说实话的时候，乃至想要受具足戒吗？’一一如前面所说。导师问完法后）。 正式接受戒体之法（说法开导，告诫要专心承受戒法，如前面所说）。 ‘大德僧团请听！这位某甲，请求某甲授予具足戒。已经在另一个僧团中受过具足戒。清净没有各种遮难之事，已经学习两年戒律期满，先前应该做的已经做了，衣钵具足，已经请求了和尚（Upadhyaya，亲教师），父母已经允许，不犯粗恶罪，想要受具足戒。现在向僧团乞求受具足戒，和尚是某甲。很好！僧团现在为某甲授予具足戒，和尚是某甲。如果哪位长老认可，就默然；不认可的请说出来。’（重复三次）‘僧团已经为某甲授予具足戒，和尚是某甲完毕。僧团认可，因为默然，这件事就这样决定了。’ 说堕落之相法（应该这样说）。 ‘某甲听着！如来（Tathagata，如来）、应供（Arhat，阿罗汉）、等正觉（Samyaksambuddha，正等觉）说了堕落之法。如果比丘尼（Bhikkhuni，比丘尼）犯了这每一条，就不是比丘尼，不是释迦族的女子。绝对不能行淫，乃至以染着心看其他男子。如果比丘尼行淫法，乃至对畜生，就不是比丘尼，不是释迦族的女子。这些终身都不能犯。能够持守吗？’（回答说：‘能。’）
English
English version: Karma (Kamma, ritual act) for Ordination. If the Sangha (community of monks) is ready and willing to listen, the announcement is made as follows: The Formal Inquiry into Impediments (First, comfort should be given, as mentioned above. Then, one should ask: 'Now is the time to speak the truth, even regarding the desire to receive full ordination?' - each point as above. After the preceptor has inquired about the Dharma). The Formal Acceptance of the Precepts (Explain the Dharma, instruct to focus on receiving the precepts, as previously stated). 'Venerable Sangha, listen! This [name], requests [name] to grant full ordination. Having already received full ordination in another Sangha. Being pure and without impediments, having completed two years of training, having done what should be done, possessing robes and bowl, having requested a preceptor (Upadhyaya, mentor), having parental permission, not having committed grave offenses, desiring to receive full ordination. Now requests the Sangha to grant full ordination, with preceptor [name]. Excellent! The Sangha now grants full ordination to [name], with preceptor [name]. Whoever among the elders approves, let them be silent; whoever does not approve, let them speak.' (Repeat three times) 'The Sangha has granted full ordination to [name], with preceptor [name]. The Sangha approves, therefore is silent, so this matter is thus held.' Explaining the Offenses Leading to Defeat (One should say): '[Name], listen! The Tathagata (Tathagata, 'Thus-gone'), Arhat (Arhat, 'Worthy One'), Samyaksambuddha (Samyaksambuddha, 'Perfectly Enlightened One') has spoken of the offenses leading to defeat. If a Bhikkhuni (Bhikkhuni, nun) commits any one of these, she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. Absolutely no sexual activity, not even looking at another man with lustful thoughts. If a Bhikkhuni engages in sexual activity, even with an animal, she is no longer a Bhikkhuni, no longer a daughter of the Shakya clan. These must not be violated for the rest of your life. Can you uphold this?' (The answer is: 'I can.') -------------------------------------------------------------------------------- )
Chinese
“一切不得偷盗乃至草叶。若比丘尼，若聚落、若空地，他所守护物，盗五钱、若过五钱，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切不得杀生乃至蚁子。若比丘尼，若人、若似人，自手断命、持刀受与、教人杀、教死赞死，非比丘尼、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。若比丘尼自无过人法，若言有诸禅、解脱、三昧正受、若道若果，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切不得亲近男子。若比丘尼，欲盛变心，摩触男子身发已下、膝已上，若男子作如是摩触亦不得受，若按若押、若举若下、若捉若牵，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切不得与男子共住共语。若比丘尼，欲盛变心，受男子若捉手、若捉衣、若期行、若独共行、若独共住、若独共语、若共坐、若以身相近，具是八事，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切不得随顺非法比丘尼语。若比丘尼知和合比丘僧如法举比丘，而随顺此比丘。诸比丘尼语言：‘姊妹！此比丘为和合比丘僧 现代汉语译本 ‘一切不得偷盗，哪怕是一草一叶。如果比丘尼（Bhikkhuni，佛教女性出家众），在村落或空旷之地，偷盗他人守护之物，价值五钱或超过五钱，则失去比丘尼资格，不再是释迦族的女儿。此戒终身不得违犯。能持守吗？’（回答：‘能。’） ‘一切不得杀生，哪怕是蚂蚁。如果比丘尼，杀人或类人众生，亲自断其性命，或持刀授与他人，或教唆他人杀生，或教唆他人求死赞叹死亡，则失去比丘尼资格，不再是释迦族的女儿。此戒终身不得违犯。能持守吗？’（回答：‘能。’） ‘一切不得妄语，哪怕是戏笑之语。如果比丘尼自己没有超越常人的证悟，却声称自己拥有诸禅定（Dhyana，冥想状态）、解脱（Moksha，从轮回中解脱）、三昧正受（Samadhi，专注状态）、道（Magga，通往解脱的道路）或果（Phala，修行的果位），则失去比丘尼资格，不再是释迦族的女儿。此戒终身不得违犯。能持守吗？’（回答：‘能。’） ‘一切不得亲近男子。如果比丘尼，在情欲炽盛、心意动摇时，触摸男子身体，从头发以下到膝盖以上，或者男子如此触摸，也不得接受，无论是按、是压、是举、是下、是捉、是牵，则失去比丘尼资格，不再是释迦族的女儿。此戒终身不得违犯。能持守吗？’（回答：‘能。’） ‘一切不得与男子共住共语。如果比丘尼，在情欲炽盛、心意动摇时，接受男子捉手、捉衣，或与男子约定同行、独自同行、独自共住、独自共语、共同坐卧、身体互相靠近，具备这八种行为，则失去比丘尼资格，不再是释迦族的女儿。此戒终身不得违犯。能持守吗？’（回答：‘能。’） ‘一切不得随顺非法比丘尼的言语。如果比丘尼明知僧团（Sangha，佛教僧侣团体）已如法对某比丘（Bhikkhu，佛教男性出家众）作出处理，却仍然随顺此比丘。并且对比丘尼们说：‘姐妹们！这位比丘是被如法僧团’
English
English version ‘You must not steal anything, not even a blade of grass. If a Bhikkhuni (Buddhist nun), in a village or in an empty place, steals something that is guarded by others, worth five coins or more than five coins, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?’ (Answer: ‘I can.’) ‘You must not kill any living being, not even an ant. If a Bhikkhuni kills a human being or a being similar to a human being, personally takes their life, or hands a knife to another, or instructs another to kill, or instructs another to seek death and praises death, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?’ (Answer: ‘I can.’) ‘You must not lie about anything, not even in jest. If a Bhikkhuni does not possess any superhuman attainments, but claims to possess various Dhyanas (meditative states), Moksha (liberation from samsara), Samadhi (state of concentration), Magga (the path to liberation) or Phala (the fruits of practice), she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?’ (Answer: ‘I can.’) ‘You must not be intimate with men. If a Bhikkhuni, when lust is strong and the mind is wavering, touches a man's body, from the hair down to the knees, or if a man touches her in this way, she must not accept it, whether it is pressing, pushing, lifting, lowering, grasping, or pulling, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?’ (Answer: ‘I can.’) ‘You must not live or speak with men in private. If a Bhikkhuni, when lust is strong and the mind is wavering, accepts a man's holding of her hand, holding of her robe, or agrees to walk with him, walks alone with him, lives alone with him, speaks alone with him, sits together with him, or allows her body to be close to his, possessing these eight actions, she is no longer a Bhikkhuni and is no longer a daughter of the Shakya clan. This precept must not be violated for the rest of your life. Can you uphold it?’ (Answer: ‘I can.’) ‘You must not follow the words of unlawful Bhikkhunis. If a Bhikkhuni knows that the Sangha (Buddhist monastic community) has lawfully dealt with a Bhikkhu (Buddhist monk), but still follows this Bhikkhu. And says to the Bhikkhunis: ‘Sisters! This Bhikkhu was by the lawful Sangha’ --------------------------------------------------------------------------------