Chinese
如法举，汝莫随顺。’如是谏，坚持不舍，应第二、第三。第二、第三谏，舍是事善。不舍者，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “一切不应覆藏他粗恶罪。若比丘尼知他比丘尼犯波罗夷罪，彼后时若罢道、若死、若远行、若被举、若根变，语诸比丘尼作如是语：‘我先知是比丘尼犯波罗夷罪。’不白僧、不向人说，非比丘尼、非释种女。是中尽形寿不得犯。能持不？”(答言：“能。”) “诸佛世尊善能说喻示现事，犹如针鼻决不复任针用，犹如人死终不能以此身更生，犹如多罗树心断不生不长，犹如石破不可还合。若比丘尼于此八法犯一一法，还得成比丘尼，无有是处。” 次说八敬法(应语言)。 “汝某甲听！如来、应供、等正觉说是八不可越法。汝尽形寿不应越。比丘尼半月应从比丘众乞教诫人。比丘尼不于无比丘处夏安居。比丘尼自恣时应从比丘众请三事见闻疑罪。式叉摩那学二岁戒已，应在二部僧中受具足戒。比丘尼不得骂比丘。不得于白衣家说比丘破戒破威仪破见。比丘尼不应举比丘罪，比丘得呵。比丘尼犯粗恶，应在二部僧中半月行摩那埵；半月行摩那埵已，应各二十僧中求出罪。比丘尼虽先受戒百岁，故应礼拜起迎新受戒比 现代汉语译本：‘如法劝诫，你不要随顺。’这样劝诫，坚持不放弃，应该进行第二、第三次劝诫。经过第二、第三次劝诫，放弃这种行为是好的。不放弃的，就不是比丘尼、不是释迦族的女子。这其中终身都不得违犯。能持守吗？”（回答说：“能。”） ‘一切不应该隐瞒他人严重的罪行。如果比丘尼知道其他比丘尼犯了波罗夷罪（最严重的罪），她之后如果还俗、死亡、远行、被驱逐、或者变性，（之后）对比丘尼们说：‘我先前就知道这位比丘尼犯了波罗夷罪。’不向僧团报告、不向其他人说，就不是比丘尼、不是释迦族的女子。这其中终身都不得违犯。能持守吗？”（回答说：“能。”） ‘诸佛世尊善于用比喻来展示事情，就像针鼻一旦损坏就再也不能用来穿针，就像人死后终究不能用这个身体再次出生，就像多罗树（一种棕榈树）的树心被砍断后就不会再生长，就像石头破碎后不可再复合。如果比丘尼对这八法（八敬法）违犯其中任何一条，还想成为比丘尼，那是绝不可能的。’ 接下来宣说八敬法（应该这样说）。 ‘你某甲听着！如来、应供、等正觉宣说了这八条不可逾越的法则。你终身都不得逾越。比丘尼每半个月应该从比丘僧团请求教诫者。比丘尼不得在没有比丘的地方进行夏安居（雨季的闭关修行）。比丘尼在自恣日（僧团成员互相指出过失的日子）应该从比丘僧团请求三事（见、闻、疑）的忏悔。式叉摩那（预备沙弥尼）学习两年戒律后，应该在两个僧团（比丘僧团和比丘尼僧团）中受具足戒。比丘尼不得辱骂比丘。不得在白衣（在家信徒）家说比丘破戒、破坏威仪、邪见。比丘尼不应该检举比丘的罪过，比丘可以呵责比丘尼。比丘尼犯了粗恶罪，应该在两个僧团中进行半个月的摩那埵（忏悔期）；半个月的摩那埵结束后，应该在各自二十位僧人中请求出罪。比丘尼即使先受戒一百年，也应该礼拜迎接新受戒的比丘。’
English
English version: ‘Admonish according to the Dharma, you must not comply.’ Having admonished thus, persisting without abandoning, one should admonish a second and third time. After the second and third admonition, abandoning this matter is good. One who does not abandon it is not a Bhikkhuni, not a daughter of the Shakya clan. One must not violate this for the rest of one's life. Can you uphold this?’ (She answers: ‘I can.’) ‘One should not conceal the grave offenses of others. If a Bhikkhuni knows that another Bhikkhuni has committed a Parajika offense (the most severe offense), and she later disrobes, dies, travels far away, is expelled, or undergoes a change of gender, (and then) says to the Bhikkhunis: ‘I knew earlier that this Bhikkhuni had committed a Parajika offense,’ without reporting it to the Sangha, without telling anyone, she is not a Bhikkhuni, not a daughter of the Shakya clan. One must not violate this for the rest of one's life. Can you uphold this?’ (She answers: ‘I can.’) ‘The Buddhas, the World Honored Ones, are skilled at using similes to illustrate matters, just as a needle's eye, once damaged, can no longer be used for threading, just as a person, once dead, can no longer be reborn with this body, just as the heartwood of a Tala tree (a type of palm tree), once cut, will not grow again, just as a broken stone cannot be rejoined. If a Bhikkhuni violates any one of these eight rules (the Eight Garudhammas), there is no possibility of her still being a Bhikkhuni.’ Next, the Eight Garudhammas (Eight Respectful Rules) are to be recited (one should say this). ‘You, so-and-so, listen! The Tathagata, the Arhat, the Perfectly Enlightened One, has declared these eight inviolable rules. You must not violate them for the rest of your life. A Bhikkhuni should, every half-month, request an instructor from the Bhikkhu Sangha. A Bhikkhuni should not observe the Rains Retreat (Vassa) in a place where there are no Bhikkhus. A Bhikkhuni should, on the day of Pavarana (the end of the Rains Retreat), request three things (seen, heard, suspected) for confession from the Bhikkhu Sangha. A Sikkhamana (probationary nun), after training in the precepts for two years, should receive full ordination in both Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha). A Bhikkhuni must not revile a Bhikkhu. A Bhikkhuni must not speak of a Bhikkhu's broken precepts, damaged deportment, or wrong views in the house of a layperson. A Bhikkhuni should not accuse a Bhikkhu of offenses, but a Bhikkhu may rebuke a Bhikkhuni. A Bhikkhuni who has committed a grave offense should undergo Manatva (penance period) for half a month in both Sanghas; after half a month of Manatva, she should seek absolution from twenty Bhikkhus in each Sangha. A Bhikkhuni, even if she has been ordained for a hundred years, should greet and rise to welcome a newly ordained Bhikkhu.’ -------------------------------------------------------------------------------- 丘。” 次说四依法(应语言)。
Chinese
“汝某甲听！如来、应供、等正觉说是四依法。尽受依是出家受具足戒。依粪扫衣出家受具足戒。能持不？”(答言：“能。”)“若得长衣，劫贝衣、钦婆罗衣、俱舍耶衣、瞿荼伽衣、麻衣，应受。” “依乞食法出家受具足戒。能持不？”(答言：“能。”)“若得长，得僧食、前食后食、请食，应受。” “依粗弊卧具出家受具足戒。能持不？”(答言：“能。”)“若得长，庵屋、重屋、大小房、方圆屋，应受。” “依下贱药出家受具足戒。能持不？”(答言：“能。”)“若得长，酥、油、蜜、石蜜，应受。”(复应语言)“某甲听！汝已白四羯磨受具足戒竟，羯磨如法。诸天龙神乾闼婆常作是愿：‘我等何时当得人身，出家受具足戒？’汝今已得。如人得受王位，汝今受比丘尼法亦如是。汝当忍易共语、易受教诫，当学三戒、灭三毒、出三界，成阿罗汉果。余所不知者，和上阿阇梨当为汝说。” 第四、衣药受净法受持衣法(三衣道摽，贤圣同服。既异外道，又息贪瞋。解脱僮相，须加圣法反邪异俗，故制有三。又《多论》云：“为立义故，遮障寒热，除无惭愧，为入聚落在道生善威仪清净。方制三衣。尼制五衣，亦为斯立。 现代汉语译本 ‘丘。’ 接下来宣说四依法（应以语言说明）。 ‘你某甲听着！如来、应供、等正觉宣说四依法。终身依靠粪扫衣出家受具足戒，能坚持吗？’（回答说：‘能。’）‘如果得到长衣，劫贝衣（一种树皮纤维制成的衣）、钦婆罗衣（一种毛织品衣）、俱舍耶衣（一种丝绸衣）、瞿荼伽衣（一种毛织品衣）、麻衣，应该接受。’ ‘依靠乞食法出家受具足戒，能坚持吗？’（回答说：‘能。’）‘如果得到长，得到僧众的食物、前食后食、邀请的食物，应该接受。’ ‘依靠粗劣的卧具出家受具足戒，能坚持吗？’（回答说：‘能。’）‘如果得到长，庵屋、重屋、大小房、方圆屋，应该接受。’ ‘依靠**药出家受具足戒，能坚持吗？’（回答说：‘能。’）‘如果得到长，酥、油、蜜、石蜜，应该接受。’（再次应以语言说明）‘某甲听着！你已经通过白四羯磨受了具足戒，羯磨如法。诸天龙神乾闼婆（一种天神）常常这样发愿：‘我们什么时候才能得到人身，出家受具足戒？’你现在已经得到了。如同人得到王位，你现在受比丘尼法也是这样。你应该忍耐容易交谈、容易接受教诫，应当学习三戒、灭除三毒、超出三界，成就阿罗汉果。其余所不知道的，和尚阿阇梨（导师）应当为你说明。’ 第四、衣药受净法受持衣法（三衣是圣道的标志，贤圣共同穿着。既区别于外道，又能止息贪嗔。为了去除孩童的稚气，必须加上圣法来反对邪恶和异俗，所以制定了三衣。而且《多论》中说：‘为了确立意义，遮蔽寒冷和炎热，去除无惭愧心，为了进入村落和在道路上产生良好的威仪和清净。’才制定了三衣。比丘尼制定五衣，也是为了这个目的。
English
English version ‘Hill.’ Next, the Four Reliances (should be explained verbally). ‘You, so-and-so, listen! The Tathagata, Worthy One, Perfectly Enlightened One, speaks of the Four Reliances. For life, relying on robes made of discarded rags to go forth and receive the full precepts. Can you uphold this?’ (Answer: ‘I can.’) ‘If you obtain long robes, robes of coarse bark fiber, robes of wool, robes of silk, robes of coarse wool, robes of hemp, you should accept them.’ ‘Relying on the practice of begging for food to go forth and receive the full precepts. Can you uphold this?’ (Answer: ‘I can.’) ‘If you obtain long, if you obtain food from the Sangha, food before and after the meal, invited food, you should accept them.’ ‘Relying on crude bedding to go forth and receive the full precepts. Can you uphold this?’ (Answer: ‘I can.’) ‘If you obtain long, a hermitage, a multi-storied building, a large or small room, a square or round building, you should accept them.’ ‘Relying on **medicine to go forth and receive the full precepts. Can you uphold this?’ (Answer: ‘I can.’) ‘If you obtain long, ghee, oil, honey, rock candy, you should accept them.’ (Again, it should be explained verbally) ‘So-and-so, listen! You have already received the full precepts through the white four-karma procedure, the karma is in accordance with the Dharma. The devas (gods), nagas (dragons), and gandharvas (celestial musicians) constantly make this vow: ‘When will we be able to obtain a human body and go forth to receive the full precepts?’ You have now obtained it. Just as a person receives a kingship, your receiving the Bhikshuni (female monastic) Dharma is also like that. You should be patient, easy to talk to, easy to receive instruction, you should learn the three trainings, extinguish the three poisons, transcend the three realms, and attain the fruit of Arhat (liberated being). What you do not know, the Upadhyaya (preceptor) and Acharya (teacher) should explain to you.’ Fourth, the purification of robes and medicine, upholding the Dharma of robes (the three robes are the mark of the holy path, the wise and holy wear them together. They are different from those of externalists, and they can stop greed and anger. In order to remove the childish appearance, it is necessary to add the holy Dharma to oppose evil and strange customs, so the three robes are prescribed. Moreover, the *Mahavibhasa* says: ‘In order to establish meaning, to shield against cold and heat, to remove shamelessness, in order to enter villages and generate good conduct and purity on the road.’ Therefore, the three robes were prescribed. The Bhikshunis prescribe five robes, also for this purpose. --------------------------------------------------------------------------------
Chinese
”功能既然，体须依法。四如具足，方堪受持。一𣯊、二色、三量、四作。体谓十种之衣，异于草木皮发舍堕邪命、毛𣯊锦绮皆不成衣。色谓坏色，非俗五彩，斑文绮绣亦不听许。量谓三肘然五肘然。《多论》中二肘四肘之衣亦听作安多会。作谓条齿有轨、缝刺如法。下二条数诸教并同。僧伽梨一，《多论》分为九品，若互增减成受有愆。彼着受用，律有诚说，护净敬奉同之于塔，恶心毁坏得罪亦然。去即随身，如鸟毛羽。教既繁广，岂具言哉也)。 受安陀会法(律有独受之文，今准作其对首) “大德一心念！我比丘某甲，此安多会五条受。”(三说) 受郁多罗僧法。 “大德一心念！我比丘某甲，此郁多罗僧七条受。”(三说) 受僧伽梨法。 “大德一心念！我比丘某甲，此僧伽梨九条受。”(随其条数多少称之，三说) 受僧祇支法。 “大德一心念！我比丘某甲，此僧祇支如法作，我受持。”(三说) 受覆肩衣法。 “大德一心念！我比丘某甲，此覆肩衣如法作，我受持。”(三说) 舍衣法(应偏袒右肩，脱革屣，胡跪捉衣心生口言)。 “大德一心念！我此僧伽梨九条，今舍。”(三说。余衣准知。心念受舍一同于 现代汉语译本 功能既然具备，其形制必须符合佛制。具备‘四如’的条件，才能够受持。‘四如’是指：一、质料（𣯊），二、颜色（色），三、尺寸（量），四、制作（作）。质料是指十种如法的衣服，不同于草木皮、头发等，舍弃的、邪命的、毛毡、锦缎等都不能做成衣服。颜色是指坏色，不是世俗的五彩，有斑纹、绮绣的也不允许。尺寸是指三肘或五肘。《多论》中二肘或四肘的衣服也可以做成安陀会（Antarvāsa，内衣）。制作是指条相和齿相有规则，缝制如法。下面两条衣服的条数各教派都相同。僧伽梨（Saṃghāṭī，大衣）是一件，《多论》中分为九品，如果互相增减，受持就会有错失。穿著受用它，戒律中有明确的说明，护持清净，恭敬供奉它如同对待佛塔一样，恶意毁坏它也会有罪过。脱下后就随身携带，如同鸟的羽毛一样。教法既然繁多广博，哪里能全部说完呢？ 受安陀会（Antarvāsa，内衣）法（戒律中有单独受持的条文，现在参照它来做对首法）： ‘大德一心念！我比丘某甲，此安多会（Antarvāsa，内衣）五条受。’（三说） 受郁多罗僧（Uttarāsaṅga，中衣）法： ‘大德一心念！我比丘某甲，此郁多罗僧（Uttarāsaṅga，中衣）七条受。’（三说） 受僧伽梨（Saṃghāṭī，大衣）法： ‘大德一心念！我比丘某甲，此僧伽梨（Saṃghāṭī，大衣）九条受。’（随其条数多少称之，三说） 受僧祇支（Saṃkakṣikā，覆腋衣）法： ‘大德一心念！我比丘某甲，此僧祇支（Saṃkakṣikā，覆腋衣）如法作，我受持。’（三说） 受覆肩衣法： ‘大德一心念！我比丘某甲，此覆肩衣如法作，我受持。’（三说） 舍衣法（应该袒露右肩，脱掉鞋子，胡跪，手拿著衣服，心中想著，口中说）： ‘大德一心念！我此僧伽梨（Saṃghāṭī，大衣）九条，今舍。’（三说。其余衣服参照此法。心中想著受持和舍弃，与口中说的一样。）