English
English version: The Nirvasana-karma (Nirvasana-karma, act of expulsion from the Sangha) for Bhikshu (monk) so-and-so who has committed a Parajika (Parajika, defeat) offense, forbidding co-residence and co-participation in activities, those who agree, please remain silent; those who disagree, please speak. This is the first karma. (Repeat this three times.) The Sangha (community) has already agreed to perform the Nirvasana-karma for Bhikshu so-and-so who has committed a Parajika offense, forbidding co-residence and co-participation in activities. The Sangha agrees, as everyone is silent, this matter is thus decided. (This is permanent expulsion, with no means of reversal.) The subsequent three karmas are all methods of punishment, differing only in the severity of the offense, thus divided into three levels. The preceding rebuke karma and others are methods of taming, the karma concerning the place of offense and others are methods of subduing, the Nirvasana-karma and others are methods of expulsion, hence the sutra says: 'Those who should be tamed, tame them; those who should be subdued, subdue them; those who should be punished and expelled, punish and expel them.' If speaking according to specific matters, the karmas are not limited to these; detailed explanations are in the Vinaya (monastic code), where could one collect them all? Therefore, each should follow its part, only marking one karma as a constant model, and the rest can be understood by analogy. 《The Bhikshuni (nun) Karma Rituals in the Four-Part Vinaya》, one volume According to this one volume of karma rituals, the Song edition and the Guo edition are the same, while the Dan edition is different from these two. Why is that? Now examining the Dan edition, it is largely the same in meaning as the texts collected by Huaisu, and its beginning and end are orderly and worth viewing, knowing that it is the correct original translated by Kumarajiva (Kumarajiva), so it is taken into the Tripitaka (Buddhist canon). The Guo and Song editions are very confused. As for the examples of Bhikshuni ordination from beginning to end, first requesting ordination, then receiving the ten precepts and studying the Dharma, two years later receiving full ordination, and only after a long time requesting the Gana-bhojana-karma (Gana-bhojana-karma, communal meal karma) to ordain people and bestow precepts, this is its order. In the two editions, in the text of requesting the Upadhyaya (preceptor) for receiving the six Dharmas (Sad-dharma, six rules), the text of the Shramanera (novice) requesting the ten precepts is used repeatedly, this is one confusion. Placing the text of requesting the Gana-bhojana-karma before receiving the full ordination, this is the second confusion. Whenever a Bhikshuni receives ordination, she first receives it among the Bhikshunis, and then receives it among the Bhikshus; the two editions say: 'The Sangha of both communities listens.' Not distinguishing the order, this is the third confusion. In the six Dharmas of studying the precepts, the 《Four-Part Vinaya》 takes eating at the wrong time and drinking alcohol as the fifth and sixth, while the two editions take touching the eight matters (Sparsha-ashta-vastu, eight kinds of touching behaviors) as the fifth and sixth, this is the fourth confusion. The title already says: 'The Nun' --------------------------------------------------------------------------------
Chinese
羯磨。二本即有比丘度沙弥法、沙弥受十戒法、大僧受具戒法等，五乱也。《开元录》云“宋求那跋摩译”。二本但云：女人出家法。六乱也。故知二本是乃后代无稽之人臆度乱钞耳，不可依用，今故遆之。 ◎不来诸比丘尼说欲及清净？(除结界无受欲法。若自恣时应言：)说欲及自恣。(复应白僧言：)大姊僧听！僧今何所作为？(僧中一人应随前事答：)某甲羯磨。(但结界法，二界不得相接，应留中间，亦不得隔驶流水结，除常有桥梁。若欲大界内安戒场者，先竖戒场四方相，于外下至相去一肘，竖大界内相，外随远近亦竖四方相。使一旧住比丘尼唱其方相，众中差堪能羯磨者结。应先结大界，后结戒场。如欲唱此大界相者，先从外相东南角起四方一周；又唱内相，亦令一周。言：“彼为外相，此为内相，此是大界内外相一周。”如是三唱。若内无戒场，直唱外相。结大小界法，僧应尽集，不得受欲。) 结大界羯磨文 大姊僧听！此住处比丘尼某甲，唱四方大界相。若僧时到僧忍听，僧今于此四方相内结大界，同一住处，同一说戒。白如是。 大姊僧听！此住处比丘尼某甲，唱四方大界相。僧今于此四方相内结大界，同一住处，同一说戒。谁诸大姊忍僧于此四方相内结大界，同一 羯磨（Karma）：两种版本中存在比丘度沙弥法、沙弥受十戒法、大僧受具戒法等，这是五种混乱之处。《开元录》记载‘宋朝求那跋摩（Gunabhadra）翻译’。两种版本只说：女人出家法，这是六种混乱之处。因此可知这两种版本是后代无稽之人臆测胡乱抄写的，不可依用，现在特此剔除。 ◎比丘尼是否需要向僧团报告自己的欲望和清净状态？（除了结界之外，没有接受欲望的规定。如果在自恣日，应该说：）报告欲望和自恣。（还应该禀告僧团说：）大姊僧团听着！僧团现在要做什么？（僧团中的一人应该根据之前的事情回答：）某甲（姓名）羯磨。（只有结界法，两个界限不能相接，应该留有中间间隔，也不能隔着湍急的流水结界，除非有桥梁。如果想在大界内设立戒场，先竖立戒场四方的标志，在外面相隔一肘的地方，竖立大界内的标志，外面也根据远近竖立四方的标志。让一位年长的比丘尼唱出四方的标志，僧团中选择一位能够进行羯磨的人来结界。应该先结大界，后结戒场。如果想唱诵这个大界的标志，先从外相的东南角开始，绕四方一周；再唱诵内相，也绕一周。说：‘那是外相，这是内相，这是大界的内外相一周。’这样唱三遍。如果内部没有戒场，就直接唱诵外相。结大小界的方法，僧团应该全部聚集，不得接受欲望。） 结大界羯磨文 大姊僧团听着！这个住处的比丘尼某甲（姓名），唱诵四方大界的标志。如果僧团认为时机已到，僧团允许，僧团现在在这个四方标志内结大界，成为同一住处，一同说戒。禀告完毕。 大姊僧团听着！这个住处的比丘尼某甲（姓名），唱诵四方大界的标志。僧团现在在这个四方标志内结大界，成为同一住处，一同说戒。哪位大姊允许僧团在这个四方标志内结大界，成为同一
English
Karma: The two versions contain the rules for a Bhikshu ordaining a Shramanera, a Shramanera receiving the ten precepts, a great Sangha receiving the full precepts, etc., which are five confusions. The ‘Kaiyuan Record’ states ‘Translated by Gunabhadra (求那跋摩) of the Song Dynasty.’ The two versions only mention: the rules for women leaving home, which is the sixth confusion. Therefore, it is known that these two versions are reckless transcriptions made by unfounded people of later generations and should not be relied upon. They are now specifically discarded. ◎ Do Bhikshunis need to report their desires and purity to the Sangha? (Except for establishing boundaries, there is no rule for receiving desires. If it is the Pravāraṇā day, it should be said:) Report desires and Pravāraṇā. (It should also be reported to the Sangha:) Great Sisters, the Sangha listens! What is the Sangha going to do now? (One person in the Sangha should answer according to the previous matter:) So-and-so (某甲) (name) Karma. (Only the boundary establishment method, the two boundaries cannot be connected, there should be an intermediate space left, and it cannot be established across a rapid stream, unless there is a bridge. If you want to set up a precept platform within the great boundary, first erect the four-sided signs of the precept platform, and outside, at a distance of one elbow, erect the signs within the great boundary, and outside also erect the four-sided signs according to the distance. Let an elder Bhikshuni chant the four-sided signs, and the one in the Sangha who is capable of performing Karma should establish the boundary. The great boundary should be established first, and then the precept platform. If you want to chant the signs of this great boundary, start from the southeast corner of the outer sign and go around the four sides once; then chant the inner sign and also go around once. Say: ‘That is the outer sign, this is the inner sign, this is one round of the inner and outer signs of the great boundary.’ Chant this three times. If there is no precept platform inside, chant the outer sign directly. For the method of establishing the great and small boundaries, the Sangha should all gather, and desires should not be received.) Karma Text for Establishing the Great Boundary Great Sisters, the Sangha listens! Bhikshuni So-and-so (某甲) (name) of this dwelling place chants the signs of the four-sided great boundary. If the Sangha thinks the time has come, and the Sangha approves, the Sangha now establishes the great boundary within these four-sided signs, becoming the same dwelling place, and reciting the precepts together. The report is completed. Great Sisters, the Sangha listens! Bhikshuni So-and-so (某甲) (name) of this dwelling place chants the signs of the four-sided great boundary. The Sangha now establishes the great boundary within these four-sided signs, becoming the same dwelling place, and reciting the precepts together. Which great sister approves of the Sangha establishing the great boundary within these four-sided signs, becoming the same --------------------------------------------------------------------------------
Chinese
住处，同一说戒者默然，谁不忍者说。僧已忍于此四方相内结大界，同一住处，同一说戒竟。僧忍，默然故，是事如是持。 结界场羯磨文(元戒场之兴，为以住处众大难集，故别结此界，用拟众中有于要事随时得作，故不容即解。若不依住处，但为暂时作法者，事讫去即便解，不容不解。) 大姊僧听！此住处比丘尼某甲，称四方小界相。若僧时到僧忍听，僧今于此四方小界相内，结作戒场。白如是。 大姊僧听！此住处比丘尼某甲，称四方小界相。僧今于此四方小界相内，结作戒场。谁诸大姊忍僧于此四方相内，结作戒场者默然，谁不忍者说。僧已忍于此四方相内，结作戒场竟。僧忍，默然故，是事如是持。 解大界羯磨文(时诸比丘尼意有欲广作界者，有欲狭作界者。佛言：“自今已去，若欲改作者，先解前界，然后欲广狭从意。”当白二羯磨解。) 大姊僧听！今此住处比丘尼，同一住处，同一说戒。若僧时到僧忍听，解界。白如是。 大姊僧听！此住处比丘尼，同一住处，同一说戒，今解界。谁诸大姊忍僧同一住处，同一说戒，解界者默然，谁不忍者说。僧已忍同一住处，同一说戒，解界竟。僧忍，默然故，是事如是持。 结不失衣界羯磨文(不失衣界，即依 现代汉语译本： 住处，如果说戒者都同意，就保持沉默，有不同意者则说出来。僧团已经同意在这个四方的界限内结成大界，在此同一住处，共同说戒完毕。僧团同意了，因为大家都沉默，这件事就这样执行。 结戒场羯磨文（设立戒场的原因是，因为住在同一处的人难以聚集，所以特别结此界，用来应对僧团中遇到要事时可以随时进行，因此不允许立即解除。如果不依据住处，只是为了暂时做法事，事毕就立即解除，不允许不解除。） 大姊僧团听！这个住处的比丘尼某甲（比丘尼的名字），说明四方小界的界限。如果僧团时间到了，僧团同意，现在僧团就在这个四方小界的界限内，结成戒场。禀告如上。 大姊僧团听！这个住处的比丘尼某甲（比丘尼的名字），说明四方小界的界限。现在僧团就在这个四方小界的界限内，结成戒场。哪位大姊同意僧团在这个四方界限内，结成戒场的就保持沉默，有不同意者就说出来。僧团已经同意在这个四方界限内，结成戒场完毕。僧团同意了，因为大家都沉默，这件事就这样执行。 解大界羯磨文（当时各位比丘尼有的想要扩大界限，有的想要缩小界限。佛说：‘从今以后，如果想要更改界限，先解除之前的界限，然后想要扩大或缩小，都随你们的意愿。’应当用两次羯磨来解除。） 大姊僧团听！现在这个住处的比丘尼，在同一住处，共同说戒。如果僧团时间到了，僧团同意，就解除界限。禀告如上。 大姊僧团听！这个住处的比丘尼，在同一住处，共同说戒，现在解除界限。哪位大姊同意僧团在同一住处，共同说戒，解除界限的就保持沉默，有不同意者就说出来。僧团已经同意在同一住处，共同说戒，解除界限完毕。僧团同意了，因为大家都沉默，这件事就这样执行。 结不失衣界羯磨文（不失衣界，就是依据