Chinese
？汝非畜生耶？汝非黄门耶？汝非二形耶？汝非自剃头自称比丘耶？汝非舍内外道耶？汝不曾出家持戒不完具耶？”(随问答皆言无者，又应问言)“人有如是等病，癞痈疽干痟癫狂漏热肿脂出，有不？汝非负债人不？非官人不？非奴不？年满二十不？衣钵具不？受请和上未？汝字何等？和上字何等？父母听不？欲受具足戒不？”(如是问答，又应教云)“众中更当如是问汝，汝亦应如实答。”(一一问答皆如法已) 五、召入众法(教师应还坛上立，语羯磨师云) “我已教授某甲如法竟。”(羯磨师应作白)“大德僧听！某甲求某甲受具足戒。某甲如法教授竟，应使将来。若僧时到僧忍听。白如是。” 六、教乞戒法(教师应将来至僧，次第礼僧足，向羯磨师右膝着地合掌。教师教乞戒云)。 “大德僧听！我某甲，求某甲和上受具足戒。今从僧乞受具足戒。愿僧拔济我，怜愍故。”(三说已，教师还就本坐) 七、戒师问白法(羯磨师应作白云) “大德僧听！此某甲，求某甲受具足戒。今从僧乞受具足戒。我今当问诸难事，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(应问言：“今是实语时，乃至欲受具足戒不？”一一如上教师问法也 现代汉语译本：‘你不是畜生吗？你不是黄门（指阉人或性功能不全者）吗？你不是二形（指具有双重性器官者）吗？你不是自己剃头自称比丘（佛教出家男众）吗？你不是舍弃内外道（指佛教以外的其他宗教或哲学）吗？你不是不曾出家持戒不完具吗？’（随着问答都回答‘不是’之后，又应该问）‘人有像这样等的疾病，癞病、痈疽、干痟病、癫狂病、漏热病、肿脂出病，有没有？你不是负债的人吗？不是官人（指在官府任职的人）吗？不是奴隶吗？年龄满二十岁了吗？衣钵（指僧侣的衣物和钵盂）具足了吗？受过请和上（指受过依止的师父）了吗？你叫什么名字？你的和上叫什么名字？父母允许了吗？想要受具足戒（指佛教僧侣的最高等级戒律）吗？’（像这样问答，又应该教导说）‘大众中更应当像这样问你，你也应当如实回答。’（一一问答都如法完毕后） 五、召入众法（教师应该回到坛上站立，告诉羯磨师（指主持授戒仪式的僧人）说） ‘我已经教授某甲（指受戒者，此处用代称）如法完毕。’（羯磨师应该作白（指禀告僧众）说）‘大德僧（指在场的僧众）听！某甲求某甲受具足戒。某甲如法教授完毕，应该让他前来。如果僧众时间允许，僧众忍可听取。禀告如是。’ 六、教乞戒法（教师应该将受戒者带到僧众面前，依次礼拜僧众的脚，面向羯磨师右膝着地合掌。教师教导受戒者乞戒说）。 ‘大德僧听！我某甲，求某甲和上受具足戒。今从僧乞受具足戒。愿僧拔济我，怜悯故。’（说三遍后，教师回到原来的座位） 七、戒师问白法（羯磨师应该作白说） ‘大德僧听！此某甲，求某甲受具足戒。今从僧乞受具足戒。我今当问诸难事，及为作受具足戒羯磨（指授戒仪式）。如果僧众时间允许，僧众忍可听取。禀告如是。’ 八、羯磨师问法（应该问：‘现在是说实话的时候，乃至想要受具足戒吗？’一一如上面教师问法一样）
English
English version: 'Are you not an animal? Are you not a eunuch (Huangmen, referring to a castrated person or someone with sexual dysfunction)? Are you not a hermaphrodite (Erxing, referring to someone with dual sexual organs)? Are you not shaving your own head and calling yourself a Bhikshu (Buddhist ordained male monastic)? Are you not abandoning external and internal paths (referring to religions or philosophies other than Buddhism)? Have you not ordained and not completely upheld the precepts?' (After answering 'no' to all the questions, one should ask again) 'Does one have such illnesses as leprosy, carbuncles, consumption, epilepsy, heat-related diseases, swelling, or oozing sores? Are you not a debtor? Are you not a government official? Are you not a slave? Are you at least twenty years old? Are your robes and bowl (referring to the monastic's clothing and alms bowl) complete? Have you received a preceptor (referring to a teacher one relies on)? What is your name? What is your preceptor's name? Have your parents given permission? Do you wish to receive the full ordination (referring to the highest level of precepts for Buddhist monks)?' (After such questions and answers, one should also teach) 'The assembly will ask you in this way, and you should answer truthfully.' (After each question and answer is completed according to the Dharma) Five, Summoning into the Assembly (The teacher should return to the altar and stand, telling the Karmacharya (referring to the monk who presides over the ordination ceremony)) 'I have instructed so-and-so (Mo Jia, referring to the person receiving ordination, used as a placeholder) according to the Dharma.' (The Karmacharya should make an announcement) 'Venerable Sangha (referring to the assembly of monks), listen! So-and-so seeks full ordination from so-and-so. So-and-so has been instructed according to the Dharma, and should be brought forward. If the Sangha has time and is willing to listen, let it be known.' Six, Teaching the Method of Begging for Ordination (The teacher should bring the ordinand before the Sangha, prostrating to the feet of the Sangha in order, facing the Karmacharya, kneeling on the right knee, and joining palms. The teacher teaches the ordinand to beg for ordination). 'Venerable Sangha, listen! I, so-and-so, seek full ordination from so-and-so, my preceptor. Now I beg the Sangha for full ordination. May the Sangha deliver me, out of compassion.' (After saying this three times, the teacher returns to the original seat) Seven, The Preceptor Asks about the Dharma (The Karmacharya should make an announcement) 'Venerable Sangha, listen! This so-and-so seeks full ordination from so-and-so. Now he begs the Sangha for full ordination. I will now ask about difficult matters and perform the Karma (referring to the ordination ceremony) for full ordination. If the Sangha has time and is willing to listen, let it be known.' Eight, The Karmacharya Asks about the Dharma (One should ask: 'Now is the time to speak truthfully, and do you wish to receive full ordination?' Each question is like the teacher's questions above) -------------------------------------------------------------------------------- )。
Chinese
九、正授戒法(《萨婆多论》云：“凡欲受戒，先为说法开导心怀，令于一切有情境上起慈悲心，誓救一切众生，令离五趣、证三乘果，勿求自度受持禁戒。起此增上心，便得增上戒。又戒是诸善根本、菩提正因，惟人道中无遮难者得受此戒。汝今生处人中，身无遮难，堪受具戒，甚为希有。当一心专注，凭仗众僧求此戒法，如病念医、如饥须食。羯磨神验、众僧力大，须臾能举法界功德置汝身中。汝当欢喜一心谛受。”如是教已应作白言)。 “大德僧听！此某甲，求某甲受具足戒。某甲自说清净，无诸难事，三衣钵具，已受和上，父母听许，已从僧乞受具足戒。僧今与某甲受具足戒，和上某甲。若僧时到僧忍听。白如是。”(《僧祇律》云：“作白已，问僧成就不？乃至羯磨第一、第二、第三亦如是问。问已须答成与不成。”《十诵》云：“羯磨时当一心听，莫余觉余思惟。敬重正思惟，心心忆念应分别之。违者突吉罗。”) “大德僧听！此某甲，求某甲受具足戒。某甲自说清净，无诸难事，三衣钵具，已受和上，父母听许，已从僧乞受具足戒。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 现代汉语译本： 九、正式授予戒律（《萨婆多论》说：‘凡是想要受戒的人，先要为他说法，开导他的心怀，使他对一切有情众生生起慈悲心，发誓救度一切众生，使他们脱离五趣轮回，证得三乘果位，不要只求自己得度而受持禁戒。生起这种增上心，就能得到增上戒。而且戒是诸善的根本，菩提的正因，只有人道中没有遮难的人才能受此戒。你现在生在人道中，身体没有遮难，堪能受持具足戒，非常稀有。应当一心专注，凭借众僧的力量求得此戒法，如同病人思念医生，如同饥饿的人需要食物。羯磨具有神验，众僧的力量强大，顷刻之间就能将法界的功德安置在你身上。你应当欢喜，一心谛听受持。’这样教导之后，应当作白言）。 ‘大德僧众听！这位某甲，请求某甲授予具足戒。某甲自述清净，没有各种遮难之事，三衣钵具完备，已经依止和尚，父母听许，已经向僧众乞求受具足戒。僧众现在为某甲授予具足戒，和尚是某甲。如果僧众时机已到，僧众忍可，请听白。’（《僧祇律》说：‘作白之后，问僧众是否成就？乃至羯磨第一、第二、第三也这样问。问完之后必须回答成与不成。’《十诵律》说：‘羯磨时应当一心听，不要有其他觉观和思惟。敬重正思惟，心心忆念，应当分别。违背者犯突吉罗。’） ‘大德僧众听！这位某甲，请求某甲授予具足戒。某甲自述清净，没有各种遮难之事，三衣钵具完备，已经依止和尚，父母听许，已经向僧众乞求受具足戒。僧众现在为某甲授予具足戒，和尚是某甲。哪位长老忍可，就默然；不忍可者请说。’（三说）‘僧众已经为某甲授予具足戒，和尚是某甲完毕。僧众忍可，因为默然的缘故，这件事就这样决定了。
English
English version: IX. Formal Conferral of Precepts (The Sarvastivada Vinaya states: 'Whenever someone wishes to receive precepts, first explain the Dharma to them, open their minds, and cause them to generate compassion towards all sentient beings, vowing to save all beings, enabling them to escape the five realms of existence and attain the fruits of the Three Vehicles, not seeking only their own liberation by upholding the precepts. Generating this superior mind will result in superior precepts. Moreover, precepts are the root of all good deeds and the direct cause of Bodhi. Only those in the human realm without obstacles can receive these precepts. You are now born in the human realm, your body has no obstacles, and you are capable of receiving the full precepts, which is very rare. You should focus your mind wholeheartedly, relying on the Sangha to seek these precepts, like a sick person longing for a doctor, like a hungry person needing food. The Karma has miraculous effects, and the power of the Sangha is great, able to place the merits of the Dharma realm within you in an instant. You should rejoice and attentively receive and uphold them.' After teaching in this way, the announcement should be made). 'Venerable Sangha, listen! This so-and-so (name of the person), requests so-and-so (name of the preceptor) to grant the full precepts. So-and-so (name of the person) declares himself pure, without any obstacles, possessing the three robes and bowl, having already relied on the Upadhyaya (preceptor), having received permission from his parents, and having already requested the full precepts from the Sangha. The Sangha is now granting the full precepts to so-and-so (name of the person), with so-and-so (name of the preceptor) as the Upadhyaya. If the Sangha is ready and the Sangha approves, please listen to the announcement.' (The Mahasanghika Vinaya states: 'After making the announcement, ask the Sangha if it is accomplished? And so on for the first, second, and third Karmas. After asking, it must be answered whether it is accomplished or not.' The Dasadhyaya Vinaya states: 'During the Karma, one should listen wholeheartedly, without other thoughts or reflections. Respectfully and correctly contemplate, mindfully remembering and distinguishing. Those who violate this commit a Dukkata.') 'Venerable Sangha, listen! This so-and-so (name of the person), requests so-and-so (name of the preceptor) to grant the full precepts. So-and-so (name of the person) declares himself pure, without any obstacles, possessing the three robes and bowl, having already relied on the Upadhyaya (preceptor), having received permission from his parents, and having already requested the full precepts from the Sangha. The Sangha is now granting the full precepts to so-and-so (name of the person), with so-and-so (name of the preceptor) as the Upadhyaya. Whoever among the elders approves, let him remain silent; whoever does not approve, let him speak.' (Repeat three times) 'The Sangha has now granted the full precepts to so-and-so (name of the person), with so-and-so (name of the preceptor) as the Upadhyaya. The Sangha approves, because of the silence, this matter is thus settled.' --------------------------------------------------------------------------------
Chinese
持。”次说堕相(时诸比丘受具戒已，在前归还。新受戒人犯重罪，佛言：“受具戒竟应为说十二法：四堕法、四喻法、四依法。”)。 “汝某甲听！世尊、应供、等正觉说是四堕法。若比丘犯一一法，非释种子。汝终不得乃至以欲染心视女人。若比丘行淫法，乃至共畜生，非沙门、非释种子。汝尽形寿不应犯。能持不？”(答言：“能持。”) “汝终不得乃至草叶不与而取。若比丘盗五钱、若五钱物，非沙门、非释种子。汝尽形寿不应犯。能持不？”(答言：“能持。”) “汝终不得乃至杀蚁子。若比丘，若人、若人类，自手杀、若教人杀、若求刀与、若教死、若赞死：‘咄丈夫！用恶活为！死胜生。’非沙门、非释种子。汝尽形寿不应犯。能持不？”(答言：“能持。”) “汝终不得乃至戏笑妄语。若比丘实无过人法，自称得过人法：诸禅、解脱、三昧正受及诸道果，非沙门、非释种子。汝尽形寿不应犯。能持不？”(答言：“能持。”) “诸佛世尊为示现事善说譬喻，犹如人死终不能以此身更生，如针鼻决永不复得为针用，如多罗树心断更不生不增不广，如石破不可复合。若比丘犯一一堕法，还得比丘法，无有是处。” 受四依法(应语言)。 “汝某 现代汉语译本： ‘持。’接下来宣说堕相（当时众比丘受完具足戒后，在前面返回。新受戒的人犯了重罪，佛说：‘受完具足戒后应该为他们宣说十二法：四堕法、四喻法、四依法。’）。 ‘你某甲听着！世尊、应供、等正觉宣说这四堕法。如果比丘犯了其中任何一条，就不是释迦族的后裔。你终身不得乃至以欲染的心去看女人。如果比丘行淫法，乃至与畜生行淫，就不是沙门，不是释迦族的后裔。你尽形寿都不应该犯。能持守吗？’（回答说：‘能持守。’） ‘你终身不得乃至连一片草叶不给就拿走。如果比丘偷盗五钱，或者价值五钱的物品，就不是沙门，不是释迦族的后裔。你尽形寿都不应该犯。能持守吗？’（回答说：‘能持守。’） ‘你终身不得乃至杀死一只蚂蚁。如果比丘，无论是人还是人类，亲手杀、或者教唆别人杀、或者寻找刀具给别人、或者教唆别人去死、或者赞美死亡：‘唉，大丈夫！活着有什么用！死了胜过活着。’就不是沙门，不是释迦族的后裔。你尽形寿都不应该犯。能持守吗？’（回答说：‘能持守。’） ‘你终身不得乃至开玩笑说谎。如果比丘实际上没有超越常人的能力，却自称获得了超越常人的能力：诸禅(各种禅定)、解脱(从烦恼中解脱)、三昧正受(正确的禅定状态)以及各种道果(修道的果实)，就不是沙门，不是释迦族的后裔。你尽形寿都不应该犯。能持守吗？’（回答说：‘能持守。’） ‘诸佛世尊为了示现此事，善巧地说了譬喻，犹如人死后终究不能用这个身体再次出生，如针的鼻孔断裂后永远不能再当针使用，如多罗树(一种棕榈树)的树心被砍断后不再生长、不增粗、不扩大，如石头破碎后不可复合。如果比丘犯了任何一条堕法，还能恢复比丘的身份，这是不可能的。’ 受四依法（应该这样说）。 ‘你某甲