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English version: The Eight Precepts (The *Śrāvakapiṭaka* (*Śāṅsheng Jīng*) and the *Ekottara Āgama* (*Zēngyī Āhán Jīng*) state: 'The Buddha told the *Upāsaka* (layman): 'You should go to the elder *Bhikkhu* (monk) on the eighth and fifteenth days of the month to receive the eight precepts.'' The treatise generally allows the five assemblies (monks, nuns, male novices, female novices, and *Śikṣamāṇā*) to receive them. If there is no one present, one can receive them oneself. In the *Tattvasiddhi Śāstra* (*Chéngshí Lùn*), both the five precepts and the eight precepts can be taken for a short or long period, such as a year, a month, half a day, or half a night. Receiving them repeatedly or reducing the number of precepts is permissible). 'I, [name of the person taking the precepts]! Take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (the monastic community). (For one day and one night, according to the length of time) as a *Śuddha Upāsaka* (layman practicing pure conduct).' (Say three times) 'I, [name of the person taking the precepts]! Have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Sangha. (For one day and one night, according to the length of time) as a *Śuddha Upāsaka*.' (Say three times) 'As all Buddhas refrain from killing for their entire lives, I, [name of the person taking the precepts], refrain from killing for one day and one night. Are you able to uphold this?' (Answer: 'I am able to uphold this.') 'Likewise, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, refraining from wearing garlands, perfumes, and ointments, refraining from sitting on high and luxurious seats, refraining from watching and listening to singing, dancing, and musical performances, and not eating at improper times.' (All follow the above question and answer. However, some consider the first eight as precepts, and refraining from eating at improper times as a fast. Others combine the seventh and eighth into the seventh precept, and consider refraining from eating at improper times as the eighth precept.) Fourth: Receiving the Ten Precepts (The following three categories are monastic precepts. However, the benefits of leaving home are difficult to express in words. The *Exhortation to Leave Home Sūtra* (*Chūjiā Gōngdé Jīng*) states: 'The merit of leaving home is higher than Mount Sumeru (a sacred mountain in Buddhism), deeper than the vast ocean, and wider than the empty sky, immeasurable and boundless, surpassing the eyes of a thousand people, and even surpassing saving the eyes of a thousand people.' The *Mahāsaṃghika Vinaya* (*Sēngqí Lǜ*) states: 'One day of leaving home and practicing the holy life can extinguish the suffering of twenty kalpas (an immense period of time) in the evil realms.' The *Mahākaruṇādharmarāja Sūtra* (*Dàbēi Jīng*) states: 'If one wears four inches of the *kasaya* (monk's robe) on the body, there are five kinds of merit, and within this Bhadrakalpa (the present era in Buddhism), one will attain the holy fruit of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If one obstructs someone from leaving home, the offense is extremely grave and vast.' With such accomplished teachings, how can one elaborate on them in detail?). First, explain --------------------------------------------------------------------------------
Chinese
作畜众法(准受戒法中，若授人具足戒、度沙弥、为人作依止，皆应具多种德，谓成就戒、成就威仪、畏慎小罪、多闻能持佛所说法、善诵二部律分别其义、能教弟子增戒增心增慧、能除弟子疑能使人除、能治弟子病能使人治、能教弟子舍恶邪见能令人教舍、能回弟子国土觉能使人回，若满十岁等，违者突吉罗。尼戒中云：比丘尼虽满十二岁，种种诸病及无所知而畜弟子，不教诫故，愚闇无知不能学戒。佛言：“听诸比丘尼白二羯磨然后畜众。”比丘准尼义亦应有。又《四分》中，时诸比丘辄便度人，不知教授，种种起过。佛言：“听僧与受具足者白二羯磨畜。依止沙弥亦尔。”文言，应到僧中，脱革屣，偏袒右肩，胡跪合掌乞云)。 “大德僧听！我某甲比丘，已满十岁，欲畜众。从僧乞僧畜众羯磨。善哉！僧与我作畜众羯磨。”(如是三乞。佛言：“诸比丘应筹量观察，此比丘堪畜众不？不堪，不应与作羯磨。若堪，应与作羯磨。”也) “大德僧听！此某甲比丘，已满十岁，欲畜某甲为众，从僧乞畜众羯磨。僧今与作畜众羯磨。若僧时到僧忍听。白如是。”“大德僧听！某甲比丘已满十岁，欲畜某甲为众，从僧乞畜众羯磨。僧今与作畜众羯磨。谁诸长老忍，默然；不忍者说。”“僧已与某甲比丘作 现代汉语译本 作畜众法（参照受戒法，如果授予他人具足戒、度沙弥、为人作依止，都应该具备多种德行，即成就戒律、成就威仪、畏惧谨慎对待小罪、博学多闻能够受持佛所说的法、善于背诵二部律并分别理解其中的含义、能够教导弟子增长戒律、增长心性、增长智慧、能够消除弟子的疑惑并使他人也能消除疑惑、能够治疗弟子的疾病并使他人也能得到治疗、能够教导弟子舍弃恶见邪见并能令人教导舍弃、能够使弟子回归正道觉悟并能使他人回归正道觉悟，如果未满十岁等，违反者犯突吉罗罪。尼戒中说：比丘尼即使满了十二岁，如果身患各种疾病或者一无所知而收养弟子，因为不教诫的缘故，愚昧无知不能学习戒律。佛说：‘允许各位比丘尼通过白二羯磨之后收养弟子。’比丘参照比丘尼的规定也应该有。另外《四分律》中，当时各位比丘随意度人，不知道如何教授，因此引发各种过失。佛说：‘允许僧团通过白二羯磨来收养接受具足戒的人。依止沙弥也是如此。’经文说，应该到僧团中，脱掉革屣，袒露右肩，右膝跪地合掌请求说）。 ‘大德僧众请听！我某甲（某甲指代僧侣的名字）比丘，已经满了十岁，想要收养弟子。从僧团请求僧团进行收养弟子的羯磨。很好！僧团为我做收养弟子的羯磨。’（这样请求三次。佛说：‘各位比丘应该衡量观察，这位比丘堪能收养弟子吗？如果不堪能，不应该为他做羯磨。如果堪能，应该为他做羯磨。’） ‘大德僧众请听！这位某甲（某甲指代僧侣的名字）比丘，已经满了十岁，想要收养某甲（某甲指代被收养者的名字）为弟子，从僧团请求收养弟子的羯磨。僧团现在为他做收养弟子的羯磨。如果僧团认为时机已到，僧团就忍可听许。告知如上。’‘大德僧众请听！某甲（某甲指代僧侣的名字）比丘已经满了十岁，想要收养某甲（某甲指代被收养者的名字）为弟子，从僧团请求收养弟子的羯磨。僧团现在为他做收养弟子的羯磨。哪位长老忍可，就默然；不忍可的请说出来。’‘僧团已经为某甲（某甲指代僧侣的名字）比丘做了
English
English version The Method of Accepting Disciples (According to the precepts for ordination, if one bestows the full ordination, ordains a Śrāmaṇera (novice monk), or acts as a preceptor, one should possess various virtues, namely, accomplishment in precepts, accomplishment in dignified conduct, fear and caution regarding minor offenses, extensive learning and ability to uphold the Dharma taught by the Buddha, proficiency in reciting the two divisions of the Vinaya (monastic rules) and distinguishing their meanings, ability to teach disciples to increase in precepts, increase in mind, and increase in wisdom, ability to dispel disciples' doubts and enable others to dispel them, ability to heal disciples' illnesses and enable others to be healed, ability to teach disciples to abandon evil and wrong views and enable others to be taught to abandon them, ability to turn disciples back to their homeland of enlightenment and enable others to turn back. If one is under ten years of age, etc., violating this incurs a Dukkrata (minor offense). The Bhikṣuṇī (nun's) precepts state: Even if a Bhikṣuṇī is over twelve years of age, if she has various illnesses or is ignorant and accepts disciples without giving instruction, she is ignorant and unable to learn the precepts. The Buddha said: 'I allow the Bhikṣuṇīs to accept disciples after performing a Karma (formal act of the Sangha) with a double announcement.' The Bhikṣus (monks) should also follow the meaning of the Bhikṣuṇīs' rules. Furthermore, in the Sarvāstivāda Vinaya, at that time, the Bhikṣus were ordaining people without knowing how to instruct them, causing various faults. The Buddha said: 'I allow the Sangha to accept those who receive full ordination through a Karma with a double announcement. The same applies to relying on a Śrāmaṇera.' The text states that one should go to the Sangha, remove one's leather shoes, expose one's right shoulder, kneel on one's right knee, and join one's palms to request). 'Venerable Sangha, please listen! I, Bhikṣu (monk's name), am over ten years old and wish to accept disciples. I request the Sangha to perform the Karma of accepting disciples. Excellent! May the Sangha perform the Karma of accepting disciples for me.' (Requesting in this way three times. The Buddha said: 'The Bhikṣus should deliberate and observe whether this Bhikṣu is capable of accepting disciples. If he is not capable, the Karma should not be performed for him. If he is capable, the Karma should be performed for him.') 'Venerable Sangha, please listen! This Bhikṣu (monk's name), is over ten years old and wishes to accept (name of the person being accepted) as a disciple. He requests the Sangha to perform the Karma of accepting disciples. The Sangha is now performing the Karma of accepting disciples for him. If the Sangha deems it the right time, may the Sangha consent and listen. Announce as such.' 'Venerable Sangha, please listen! Bhikṣu (monk's name) is over ten years old and wishes to accept (name of the person being accepted) as a disciple. He requests the Sangha to perform the Karma of accepting disciples. The Sangha is now performing the Karma of accepting disciples for him. Whoever among the elders consents, let him be silent; whoever does not consent, let him speak.' 'The Sangha has performed the Karma of accepting --------------------------------------------------------------------------------
Chinese
畜众羯磨竟。僧忍，默然故，是事如是持。” 初度沙弥法(律中听度七岁小儿能驱乌者。《僧祇》云：“若过七十，坐起须人，不得度。若能修习诸业，亦听出家，应为说苦事：一食一住、一眠多觉。若能者应度。”此律，若欲度人，房房礼僧足，自称名字，令僧尽识。依《四分律》，作形法二问，单白羯磨度之。仪式钞中委述) 正受十戒法 “我某甲，归依佛、归依法、归依比丘僧。我今于释迦牟尼如来、应供、等正觉所出家作沙弥，和上某甲。”(三说)“我某甲，归依佛竟、归依法竟、归依比丘僧竟。我今于释迦牟尼如来应供等正觉所出家作沙弥，和上某甲。”(三说) “尽形寿不杀生，是沙弥戒。能持不？”(答言：“能持。”)“不偷盗、不淫、不妄语、不饮酒、不歌舞作倡伎乐、不往观听、不着花香涂身、不坐高广大床上、不受畜金银及钱。”(皆如上问答。依《请僧福田经》，沙弥应知五德十数。此既常行，应如钞列) 第五、受大戒法(戒为生死舟船、定慧根本，三身四智无不凭斯，必须缘法相应、称教具足，如一乖阙戒品不生。但缘繁多岂能委叙？今且大概要具五如：一、能受人如。此有五种：一、报是人道；二、诸根具足；三、身器清净；四、出家相具； 畜众羯磨（Karma，业）完毕。僧众认可，默然不语，此事就这样成立。' 初度沙弥法（关于剃度沙弥的仪轨。《律藏》中允许剃度七岁能驱赶乌鸦的小孩。《僧祇律》说：‘如果超过七十岁，起坐需要别人帮助，就不能剃度。如果能修习各种事务，也允许出家，应该为他说苦事：一食、一住、一眠多觉。如果能做到，就应该剃度。’按照此律，如果想要剃度人，要到各个僧房礼拜僧众的脚，自称名字，让僧众都认识。依照《四分律》，作形法二问，用单白羯磨剃度他。《仪式钞》中有详细叙述） 正受十戒法 ‘我某甲，归依佛（Buddha，觉者）、归依法（Dharma，佛法）、归依比丘僧（Bhiksu Sangha，僧团）。我今于释迦牟尼如来（Sakyamuni Tathagata，释迦牟尼佛）、应供（Arhat，阿罗汉）、等正觉（Samyaksambuddha，正等觉者）所出家作沙弥（Sramanera，沙弥），和上（Upadhyaya，亲教师）某甲。’（三说）‘我某甲，归依佛竟、归依法竟、归依比丘僧竟。我今于释迦牟尼如来应供等正觉所出家作沙弥，和上某甲。’（三说） ‘尽形寿不杀生，是沙弥戒。能持不？’（答言：‘能持。’）‘不偷盗、不淫、不妄语、不饮酒、不歌舞作倡伎乐、不往观听、不着花香涂身、不坐高广大床上、不受畜金银及钱。’（都如上问答。依照《请僧福田经》，沙弥应该知道五德十数。这些既然是常行的，应该如《钞》中所列） 第五、受大戒法（戒是生死轮回的舟船、定慧的根本，三身四智无不依靠它，必须因缘、法相应，符合教义、具足条件，如果有一点缺失，戒体就不能生起。但是因缘繁多，怎么能详细叙述？现在且大概地列出五个要点：一、能受戒的人如法。这里有五种：一、报得人道；二、诸根具足；三、身器清净；四、出家相具；