English
The Karma (Karma) of the animal assembly is completed. The Sangha (Sangha, monastic community) approves, remaining silent, so the matter is established.' The Initial Ordination of a Sramanera (novice monk) (Regarding the ritual for ordaining a Sramanera. The Vinaya (monastic code) allows the ordination of a seven-year-old child who can drive away crows. The Sanghika-vinaya states: 'If one is over seventy years old and needs assistance to sit and stand, they should not be ordained. If they can practice various tasks, they are also allowed to leave home. One should tell them about the hardships: one meal, one dwelling, one sleep with much waking. If they can do it, they should be ordained.' According to this Vinaya, if one wants to ordain someone, they should bow at the feet of the Sangha in each monastic room, stating their name so that the Sangha knows them all. According to the Dharmaguptaka-vinaya, two questions regarding form and Dharma are asked, and the ordination is done with a single white Karma. The Ritual Manual describes it in detail) The Method of Receiving the Ten Precepts 'I, so-and-so, take refuge in the Buddha (Buddha, the Awakened One), take refuge in the Dharma (Dharma, the teachings), take refuge in the Bhiksu Sangha (Bhiksu Sangha, monastic community). I now leave home as a Sramanera under Sakyamuni Tathagata (Sakyamuni Tathagata, the Thus-Gone One, the Buddha Sakyamuni), Arhat (Arhat, the worthy one), Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one), with Upadhyaya (Upadhyaya, preceptor) so-and-so.' (Said three times) 'I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Bhiksu Sangha. I now leave home as a Sramanera under Sakyamuni Tathagata, Arhat, Samyaksambuddha, with Upadhyaya so-and-so.' (Said three times) 'For the rest of your life, you will not kill living beings; this is the Sramanera precept. Can you uphold it?' (Answer: 'I can uphold it.') 'You will not steal, not engage in sexual activity, not lie, not drink alcohol, not sing, dance, perform, or watch entertainment, not adorn yourself with flowers and perfumes, not sit on a high and large bed, not receive or hoard gold, silver, or money.' (All asked and answered as above. According to the Sutra on Requesting Blessings from the Sangha, a Sramanera should know the five virtues and ten numbers. Since these are common practices, they should be listed as in the Manual) Fifth, the Method of Receiving the Great Precepts (The precepts are the boat for crossing the ocean of Samsara (birth and death), the foundation of Samadhi (concentration) and Prajna (wisdom). The Trikaya (three bodies of Buddha) and four wisdoms all rely on them. The conditions and Dharma must be in accordance, conforming to the teachings and complete. If there is even one deficiency, the precept substance cannot arise. But the conditions are numerous, how can they be described in detail? Now, let's list five essential points in general: First, the person who can receive the precepts must be in accordance with the Dharma. There are five aspects to this: First, one must have the retribution of being born as a human; second, one must have complete faculties; third, one's body must be pure; fourth, one must have the appearance of one who has left home; --------------------------------------------------------------------------------
Chinese
五、得少法。二、所对境如。此有七种：一、结界成就；二、有能秉法僧；三、僧数满足；四、界内尽集；五；羯磨如法；六、资缘具足；七、佛法时中。三、发心乞戒。四、心境相应。五、事成究竟。谓从请终于受竟，前后不亏方成办事。正授戒中须具九法)。 一、请和上法(律云：诸比丘无和上阿阇梨故，威仪失节，不系念在前、不善护诸根入聚落乞食，高声乱语被讥呵。复有病比丘，无人瞻视，由此命终。佛从今以十利故，听诸比丘有和上。和上自然生心爱念弟子如儿，弟子生心敬重和上如父，勤相教诫更相敬叹，能增广佛法使得久住。所请和上须具德位，谓成就威仪，畏罪、多闻，诵二部律，能教弟子增戒心慧，能为弟子除疑治病，使舍邪见国土觉等。若满十岁，律有多法不能备载。度沙弥依止亦如是。其共别行法如律具明。请之法式，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，我乐尊为和上故，得受具足戒。”(三说。和上应答云)“可尔。”(或言)“当教授汝。”(或言)“汝莫放逸。”(二阿阇梨亦须加请)二、安受戒人(佛言：“听将受戒人着戒坛外眼见耳不闻处。”)。 三、差教师法(和上应语羯磨师云)“长老！今作羯磨。” 现代汉语译本 五、得少法。二、所对境如。此有七种：一、结界成就；二、有能秉法僧；三、僧数满足；四、界内尽集；五、羯磨如法；六、资缘具足；七、佛法时中。三、发心乞戒。四、心境相应。五、事成究竟。谓从请（仪式开始）终于受竟（仪式结束），前后不亏方成办事。正授戒中须具九法。 一、请和上法（Upadhyaya-karma，亲教师）。（律中说：‘诸位比丘因为没有亲教师和阿阇梨（Acharya，轨范师），所以威仪失节，不能专注于当下，不能好好守护诸根，进入村落乞食时高声喧哗，被人讥讽。还有生病的比丘，没有人照顾，因此丧命。佛陀从今以后因为十种利益的缘故，允许诸位比丘有亲教师。亲教师自然会生起爱念弟子的心，如同对待自己的孩子一样，弟子也会生起敬重亲教师的心，如同对待父亲一样，勤奋地互相教导，互相敬重赞叹，能够增广佛法，使佛法长久住世。’所请的亲教师必须具备德行和地位，也就是成就威仪，畏惧罪过，博学多闻，能够背诵两部律藏，能够教导弟子增长戒心和智慧，能够为弟子解除疑惑，治疗疾病，使弟子舍弃邪见和国土觉（对世俗的执着）等。如果满了十岁，律中还有很多法，不能全部记载。度沙弥（Sramanera，沙弥）和依止（亲近善知识）也是如此。共同和个别的行为规范，律中都有详细说明。请亲教师的仪式，应该袒露右肩，脱掉鞋子，右膝着地，合掌恭敬地说：） ‘我某甲，现在祈请您作为我的亲教师。请您作为我的亲教师，我乐意您作为我的亲教师，因此得以受具足戒。’（重复三次。亲教师应该回答说）‘可以。’（或者说）‘应当教授你。’（或者说）‘你不要放逸。’（两位阿阇梨也需要另外请求）二、安受戒人（佛说：‘允许将受戒人安置在戒坛外，眼睛能看见，耳朵听不见的地方。’） 三、差教师法（亲教师应该对羯磨师（Karma-acharya，羯磨阿阇梨）说）‘长老！现在开始作羯磨。’
English
English version V. Obtaining the Lesser Method. II. The Object to be Addressed is as Follows. There are Seven Types: 1. Boundary Establishment Accomplished; 2. Having Sangha (community) Capable of Upholding the Dharma; 3. Sangha Number Sufficient; 4. All Gathered Within the Boundary; 5. Karma (action) According to the Dharma; 6. Resources Sufficient; 7. Within the Time of the Buddha's Dharma. III. Generating the Mind to Request Precepts. IV. Mind and Object Corresponding. V. Matter Accomplished Ultimately. Meaning from the request (beginning of the ceremony) to the end of the reception (end of the ceremony), without any deficiencies before and after, then the matter is accomplished. Nine Dharmas must be possessed in the proper ordination. I. Requesting the Upadhyaya-karma (Preceptor) Dharma. (The Vinaya (monastic code) says: 'Because the Bhikshus (monks) do not have Upadhyayas (preceptors) and Acharyas (teachers), their deportment is improper, they are unable to focus on the present moment, unable to properly guard their senses, and when entering villages to beg for food, they are loud and chaotic, and are ridiculed. Furthermore, there are sick Bhikshus who are not cared for, and therefore die. From now on, the Buddha, for the sake of ten benefits, allows the Bhikshus to have Upadhyayas. The Upadhyaya will naturally generate a mind of love and care for the disciple, like treating their own child, and the disciple will generate a mind of respect for the Upadhyaya, like treating their father, diligently teaching each other, respecting and praising each other, able to expand the Buddha's Dharma, and cause the Dharma to abide for a long time.' The Upadhyaya who is requested must possess virtue and status, that is, accomplished in deportment, fearing transgression, learned and knowledgeable, able to recite the two Vinaya Pitakas (collections of monastic rules), able to teach disciples to increase their mind of precepts and wisdom, able to resolve doubts and cure illnesses for disciples, and cause them to abandon wrong views and territorial perceptions (attachment to the mundane), etc. If one is over ten years old, there are many Dharmas in the Vinaya that cannot be fully recorded. Ordaining Sramaneras (novice monks) and relying (on spiritual mentors) are also like this. The common and individual behavioral norms are fully explained in the Vinaya. The ritual for requesting the Upadhyaya should be to expose the right shoulder, remove shoes, kneel on the right knee, and respectfully say with palms together:) 'I, so-and-so, now request you to be my Upadhyaya. Please be my Upadhyaya, I am happy for you to be my Upadhyaya, therefore I am able to receive the full precepts.' (Repeat three times. The Upadhyaya should answer) 'It is permissible.' (Or say) 'I shall instruct you.' (Or say) 'You must not be lax.' (The two Acharyas also need to be requested separately) II. Placing the Person Receiving Precepts (The Buddha said: 'Allow the person receiving precepts to be placed outside the ordination platform, where the eyes can see but the ears cannot hear.') III. Appointing the Teaching Master Dharma (The Upadhyaya should say to the Karma-acharya (Action Teacher)) 'Elder! Now we will perform the Karma.' --------------------------------------------------------------------------------
Chinese
(复语教师云)“长老！今受羯磨。”(如是差已，羯磨师云)“大德僧听！某甲求某甲受具足戒，某甲作教师。若僧时到僧忍听。白如是。” 四、教师捡(一、问和上，二、问受人。先问和上。应起至和上前云)。 “已度此人未？”(若言：“未。”应语言)“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)。 “弟子衣钵具不？”(若言：“未具。”应语：“为具。”若言：“已具。”应问云)。 “为自有？从人借？”(若言：“从人借。”令舍。若自有，便往慰劳受者云)。 “汝莫怖惧。须臾持汝着高胜处。何者是僧伽梨？何者是优多罗僧？何者是安陀会？”(若言：“不解。”者，应教诫之，应与三衣钵。若先不相识，不应云雾闇时为教。着时应密䅐，无重病不？又应语云)。 “汝某甲听！今是实语时。我今问汝，若实言实、不实言不实。”(《僧祇》云：“汝若不实答，便欺诳天魔梵、沙门婆罗门、诸天世人，亦欺诳如来及以众僧。自得大罪也。”)。 “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？汝不犯比丘尼耶？汝非非人耶 现代汉语译本： （复语教师云）‘长老！现在接受羯磨（Karma，业，此处指受戒仪式）。’（这样安排完毕后，羯磨师说）‘大德僧众请听！某甲请求某甲接受具足戒（full monastic ordination），某甲作为教师。如果僧众认为时机已到，请允许。告知如上。’ 四、教师检查（一、询问和尚（Upadhyaya，戒师），二、询问受戒人。先询问和尚。应该起身到和尚面前说）： ‘已经度化此人了吗？’（如果说：‘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）： ‘弟子的衣钵（robes and bowl）具备了吗？’（如果说：‘没有具备。’应该说：‘为他准备。’如果说：‘已经具备。’应该问）： ‘是自己有的？还是从别人那里借的？’（如果说：‘从别人那里借的。’让他舍弃。如果自己有，就去慰劳受戒者说）： ‘你不要害怕。一会儿把你放在高胜之处。什么是僧伽梨（Samghati，大衣）？什么是优多罗僧（Uttarasanga，上衣）？什么是安陀会（Antarvasa，内衣）？’（如果说：‘不明白。’那么，应该教导他，应该给他三衣钵。如果先前不认识，不应该在云雾昏暗的时候教导。穿戴时应该仔细观察，没有重病吗？又应该告诉他）： ‘你某甲听着！现在是说实话的时候。我现在问你，如果真实就说真实，不真实就说不真实。’（《僧祇（Samghika，大众部）》说：‘你如果不真实回答，就欺骗天魔梵（devas, maras, and brahmas）、沙门婆罗门（sramanas and brahmanas）、诸天世人，也欺骗如来（Tathagata，佛陀）以及众僧。自己会得到大罪。’） ‘你没有杀父亲吧？你没有杀母亲吧？你没有杀阿罗汉（Arhat，已证悟者）吧？你没有恶意使佛陀（Buddha）流血吧？你没有破坏和合僧团（Sangha，僧伽）吧？你没有侵犯比丘尼（Bhikkhuni，女出家人）吧？你不是非人（neither human nor animal）吧？’
English
English version: (The teacher proficient in multiple languages says:) 'Elder! Now receive the Karma (action, here referring to the ordination ritual).' (After arranging this, the Karma master says:) 'Virtuous Sangha (community) listen! So-and-so requests that so-and-so receive full monastic ordination, with so-and-so as the teacher. If the Sangha deems the time appropriate, please permit it. Announce as such.' Four, the teacher examines (One, asks the Upadhyaya (preceptor), Two, asks the person receiving ordination. First asks the Upadhyaya. Should rise and go before the Upadhyaya and say): 'Has this person been liberated?' (If says: 'Not yet.' Should say) 'Liberate him first.' (If says: 'Already liberated.' Should say) 'Has he been made an Upadhyaya?' (If says: 'Not yet.' Should say: 'Make him an Upadhyaya.' If says: 'Already made.' Should ask): 'Does the disciple have robes and bowl?' (If says: 'Not equipped.' Should say: 'Equip him.' If says: 'Already equipped.' Should ask): 'Are they his own? Or borrowed from someone?' (If says: 'Borrowed from someone.' Have him relinquish them. If his own, then go and console the one receiving ordination, saying): 'Do not be afraid. In a moment, I will place you in a high and victorious place. Which is the Samghati (outer robe)? Which is the Uttarasanga (upper robe)? Which is the Antarvasa (inner robe)?' (If says: 'Does not understand.' Then, should instruct him, should give him the three robes and bowl. If not previously acquainted, should not instruct in cloudy or dark conditions. When dressing, should carefully observe, is there no serious illness? Also, should tell him): 'You, so-and-so, listen! Now is the time for truthful speech. I now ask you, if it is true, say it is true; if it is not true, say it is not true.' (The Samghika (Mahasamghika school) says: 'If you do not answer truthfully, then you deceive the devas, maras, and brahmas, the sramanas and brahmanas, all the gods and people of the world, and also deceive the Tathagata (Buddha) and the Sangha. You will incur great sin.') 'Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (enlightened being)? Have you not maliciously caused the Buddha to bleed? Have you not disrupted the harmonious Sangha (community)? Have you not violated a Bhikkhuni (female monastic)? Are you not a non-human being?' --------------------------------------------------------------------------------