English
English version Concerning Receiving the Full Ordination: Do not act like the Brahmins; this is permitted by the World Honored One. If someone has not yet received the full ordination, do not first tell them about the four supports (four reliances: rag robes, begging for food, sitting under a tree, and using rotten medicine); Upon hearing of these ascetic practices, the Brahmin would return to lay life. If using only one Karma (assembly procedure of the Sangha), and four people receive ordination within one boundary; This is monks ordaining monks; it is not called receiving the Dharma. If two or three people receive the full ordination at the same time; Even if their appearances differ, there is no distinction of seniority. Receive benefits according to the order of seating; one should not bow to each other; If dispatching a steward (one responsible for Sangha affairs), one should immediately act according to their arrangement. For those who are lax, conduct frightening Karmas; After scolding, expel them, causing them to develop a sense of aversion. If one is versed in the teachings of the Tripitaka and has great renown; And can generate vast merit, one should not expel them. Because these evil deer are afraid of the lion's cub; They can cause laypeople to generate pure minds, just as the Great Teacher (Buddha) dwells in the world. Such a resident has radiance, like a great bull king; Reproaching them will harm Buddhism. The defiled actions of the four grave offenses (killing, stealing, sexual misconduct, lying) are manifest, and evil attachments guard the foolish mind; Doing what should not be done, the laity will ridicule and criticize. Defiling the Sangha and causing strife, such a person who breaks the precepts, The assembly together strikes the gavel, and with one mind, urgently expels them. The pillar being embraced should be cut off, and the door frame should also be chopped down; The alms received should be used for repairs, or can be used by the Sangha. Teasing the image of a Bhikkhuni, therefore, one should not be left behind; Earnestly expel them together, and one should not create strife. It has been said that like a corpse, there is no meaning in living together; The Sangha together expels, removing these defiled people. Bhikkhunis should not bow to Bhikkhus, but can express reverence and respect; Do not converse with Upasakas (male lay devotees) and Upasikas (female lay devotees), and should give when they beg for food. Transgressing jealousy, disease arises halfway, called the five half-home families; For those who do not understand, briefly speak of its characteristics.
Chinese
若他来抱身， 心贪起淫欲； 智者应当识， 是持抱黄门。 妒谓已男势， 见他交会兴； 病谓因病堕， 或由刀等害。 生者谓生来， 二根皆不现； 半月男半女， 名半等黄门。 若于淫欲法， 不能为扇荼； 二根若俱有， 名二形应识。 邪恶见染心， 应知是邪外； 就彼受其法， 斯名趣外人。 或时自剃发， 窃法着法衣； 妄作苾刍解， 皆名为贼住。 四重及恶见， 身污苾刍尼； 饮酒毁三尊， 是谓求寂过。 十事若有犯， 斯人即须摈； 若舍随所应， 出其治罚罪。 若不犯边罪， 如法舍学处； 还俗复重来， 苾刍欢为受。 无乱心舍戒， 了知人现前； 我舍汝应知， 此名真舍学。 受讫即应说， 四波罗市迦； 智者先告知， 勿令行恶事。 由心不覆藏， 于一人发露； 于边罪极厌， 斯名授学人。 次明杂行法， 是出家要仪； 展转可相教， 勿令尊法灭。 天时将欲晓， 起必在师前； 可嚼净齿木， 应先礼尊像。 次可到师边， 安置于坐物； 巾水土齿木， 寒温须适时。 有时应早起， 详审就师边； 敬重 现代汉语译本： 如果有人来拥抱身体，心中生起贪婪的淫欲；有智慧的人应当知道，这是‘持抱黄门’（指通过拥抱等行为满足性欲的阉人）。 ‘妒’是指已经具有男性性能力的人，看到他人性交而产生嫉妒；‘病’是指因为疾病而丧失性能力，或者由于刀伤等伤害导致。 ‘生’是指天生如此，两种性器官都不明显；‘半月男半女’，被称为‘半等黄门’（指性器官不完全的阉人）。 如果对于淫欲之事，不能像男子一样行事；如果两种性器官都具备，这被称为‘二形’，应当知晓。 邪恶的见解污染内心，应当知道这是邪恶的外道；去接近他们并接受他们的教法，这被称为‘趣外人’（指追求外道的人）。 或者有时自己剃发，盗用佛法，穿着僧人的法衣；虚假地装作比丘的样子，这些人都被称为‘贼住’（指冒充僧人的人）。 犯了四重罪（指杀、盗、淫、妄四种根本戒律）以及持有邪恶的见解，玷污了比丘尼；饮酒，毁坏三宝（指佛、法、僧），这被称为‘求寂过’（指沙弥的过失）。 如果犯了这十件事中的任何一件，这个人就必须被驱逐；如果愿意舍弃，就按照相应的规定，对其进行惩罚。 如果没有犯根本罪，如法地舍弃学处（指戒律）；还俗后又重新回来，比丘们应该高兴地为他授戒。 在没有精神错乱的情况下舍戒，清楚地知道有人在场；我说‘我舍弃’，你应该知道，这被称为真正的舍弃学处。 受戒完毕后就应当宣说四波罗夷（指四种根本重罪）；有智慧的人应该事先告知，不要让他们做恶事。 由于内心没有隐瞒，向一个人坦白；对于根本罪极其厌恶，这被称为‘授学人’（指接受教导的人）。 接下来阐明杂行法（指日常行为规范），这是出家人的重要仪轨；可以互相教导，不要让尊贵的佛法衰灭。 当黎明将要到来时，起床一定要在师父前面；可以嚼干净的齿木（指杨枝），应该先礼拜佛像。 然后可以到师父身边，安置坐具；毛巾、水、土、齿木，寒冷或温暖要适时。 有时应该早起，详细审察后到师父身边；恭敬尊重。
English
English version: If someone comes to embrace the body, and lustful desires arise in the heart; the wise should recognize that this is a 'holding eunuch' (referring to a eunuch who satisfies sexual desire through embracing, etc.). 'Jealousy' refers to a person who already has male sexual ability, feeling envious when seeing others engaging in sexual intercourse; 'disease' refers to the loss of sexual ability due to illness, or caused by injuries such as cuts. 'Birth' refers to being born with both sexual organs not being obvious; 'half-month male, half-month female' is called a 'half-equal eunuch' (referring to a eunuch with incomplete sexual organs). If, regarding matters of lust, one cannot act like a man; if both sexual organs are present, this is called 'two forms,' and should be known. Evil views pollute the heart, it should be known that this is an evil outsider; going to them and accepting their teachings, this is called 'pursuing outsiders' (referring to those who pursue external paths). Or sometimes shaving their own heads, stealing the Dharma, wearing the robes of a monk; falsely pretending to be a Bhikshu, these are all called 'thieves dwelling' (referring to those who impersonate monks). Committing the four parajikas (referring to the four fundamental precepts of killing, stealing, sexual misconduct, and lying) and holding evil views, defiling a Bhikshuni; drinking alcohol, destroying the Three Jewels (referring to the Buddha, Dharma, and Sangha), this is called 'seeking solitude transgression' (referring to the faults of a novice). If any of these ten things are committed, this person must be expelled; if willing to renounce, then according to the corresponding regulations, punish them. If no fundamental crime has been committed, renounce the precepts according to the Dharma; after returning to lay life and then returning again, the Bhikshus should be happy to ordain them. Renouncing the precepts without mental confusion, clearly knowing that someone is present; I say 'I renounce,' you should know, this is called truly renouncing the precepts. After receiving the precepts, the four parajikas (referring to the four fundamental grave offenses) should be declared; the wise should inform them beforehand, do not let them do evil deeds. Because the heart does not conceal, confessing to one person; extremely disgusted with the fundamental crime, this is called 'teaching recipient' (referring to those who receive teachings). Next, explain the miscellaneous practices (referring to daily behavioral norms), this is an important ritual for renunciates; can teach each other, do not let the noble Dharma decline. When dawn is about to break, getting up must be before the teacher; can chew clean tooth wood (referring to willow branches), should first bow to the Buddha image. Then can go to the teacher's side, place the seat; towel, water, soil, tooth wood, cold or warm should be timely. Sometimes should get up early, carefully examine and go to the teacher's side; respectfully.
Chinese
按摩身， 能生殊胜福。 或于初后夜， 师处问疑情； 师当遣安坐， 随疑决三藏。 平明问安等， 礼拜生恭敬； 由彼多恩益， 能亲教是非。 常作难遭想， 于彼起殷心； 善洒扫房中， 行处令清净。 作坛应供养， 香花随有设； 日日敬三宝， 斯为四谛因。 或时礼香殿， 右绕窣睹波； 相近有尊年， 随情行礼拜。 为求坚固体， 役使不牢身； 励己劝他人， 勿随愚堕意。 随时供养已， 读诵后安心； 不但着袈裟， 情喜将为足。 十四十五日， 须知长净时； 和合众应为， 若乖便自作。 宜应自察己， 有过求清净； 乃至小罪中， 常生大怖想。 或可往僧厨， 看其所营办； 希逢妙果食， 察已告尊知。 侍养恒勤敬， 洗钵等皆为； 于尊虽普行， 师知量应受。 不于破戒者， 解劳及礼敬； 受用皆无分， 如烧死尸木。 求寂尚不礼， 有戒之俗人； 何况大苾刍， 礼俗贪淫者。 苾刍得后果， 若小不礼拜； 况余生死内， 旋回痴硬心。 说无学为主， 学人如父财； 勤定读诵人， 随许诚无过。 自余懈怠类， 现代汉语译本 以身体，能够产生殊胜的福报。 或者在初夜或后夜，在师父处请教疑惑的问题； 师父应当让他安坐，根据他的疑问解答三藏（Tripitaka，佛教经典）。 平明时问候安好等，礼拜以示恭敬； 因为师父给予很多恩惠和益处，能够亲自教导是非。 常常作难遭遇想，对于师父生起殷重心； 好好地洒扫房中，使行走的地方保持清净。 设置坛场应该供养，香和花根据现有的条件设置； 每天恭敬三宝（佛、法、僧），这是通往四谛（Four Noble Truths）的因。 或者有时礼拜香殿，右绕窣堵波（Stupa，佛塔）； 如果附近有年长的尊者，随自己的心意行礼拜。 为了寻求坚固的身体，役使这个不牢固的身体； 勉励自己劝导他人，不要跟随愚痴而堕落。 随时供养之后，读诵经典然后安心； 不要仅仅满足于穿着袈裟，就以为足够了。 十四日和十五日，要知道是长净的时候； 大众应该和合一起做，如果不能和合就自己做。 应该自己反省自己，有过错就寻求清净； 乃至对于小的罪过，也要常常生起大的恐怖想。 或者可以去僧厨，看看他们所经营办理的； 希望遇到美妙的果实食物，观察之后告诉尊者知道。 侍奉供养要恒常勤奋恭敬，洗钵等事情都要做； 对于尊者虽然普遍施行，师父知道后应该适量接受。 不要对破戒的人，解除疲劳以及礼敬； 接受使用都没有份，如同焚烧死尸的木头。 寻求寂静的人尚且不礼拜，有戒律的俗人； 何况是大苾刍（Bhiksu，比丘），礼拜世俗贪淫的人。 苾刍（Bhiksu，比丘）得到阿罗汉果后，如果年幼也不礼拜； 何况在其余生死轮回中，旋转着愚痴顽固的心。 说无学（Arhat，阿罗汉）为主，学人如同父亲的财产； 对于勤奋禅定读诵的人，随自己的能力真诚供养没有过错。 至于其余懈怠的人。
English
English version The body can generate supreme blessings. Or in the early or late night, ask the teacher about doubts; The teacher should let him sit comfortably and resolve the three baskets (Tripitaka) according to his doubts. In the morning, ask about well-being and bow to show respect; Because the teacher gives many favors and benefits, he can personally teach right and wrong. Always think of it as a rare encounter, and have sincere respect for him; Sweep the room well and keep the place clean. Set up an altar for offerings, with incense and flowers as available; Respect the Three Jewels (Buddha, Dharma, Sangha) every day, which is the cause of the Four Noble Truths. Or sometimes bow to the incense hall and circumambulate the stupa (Buddhist pagoda) to the right; If there are venerable elders nearby, bow according to your feelings. To seek a strong body, employ this impermanent body; Encourage yourself and persuade others not to follow foolishness and fall. After offering at any time, read and recite the scriptures and then be at ease; Do not be satisfied with just wearing the kasaya (robe). On the fourteenth and fifteenth days, know that it is the time of purification; The Sangha should do it together in harmony, and if they cannot, do it yourself. You should examine yourself and seek purification if you have faults; Even for small sins, always have great fear. Or you can go to the Sangha's kitchen to see what they are doing; Hoping to encounter wonderful fruit food, observe and tell the venerable one. Serve and support with constant diligence and respect, and do things like washing bowls; Although it is generally practiced for the venerable ones, the teacher should accept it in moderation. Do not relieve the fatigue or pay respects to those who break the precepts; There is no share in receiving and using, like burning the wood of a dead body. Even those seeking solitude do not bow to lay people with precepts; How much less should a great Bhiksu (monk) bow to worldly, lustful people. If a Bhiksu (monk) attains Arhat-hood, he does not bow even if he is young; How much more so in the cycle of birth and death, revolving with a foolish and stubborn heart. Say that the no-learner (Arhat) is the master, and the learner is like the father's property; There is no fault in sincerely offering to those who are diligent in meditation and recitation, according to one's ability. As for the rest of the lazy ones.