Chinese
得戒不？’答言：‘不知也。’佛言：‘汝便得具足戒也。’又复一人求师出家，师即与受具足。后心生疑，往白世尊。世尊问言：‘汝先知不清净师边受戒不得戒不？’答言：‘先知。’复更问言：‘汝先知汝师师边受戒不得戒不？’答言：‘知也。’佛言：‘三事皆知，受戒不得也。’以是义故，名为白四羯磨。 “云何名为敕听受具？当于尔时。佛在舍卫国比舍佉鹿母园中堂上，问苏陀耶沙弥义、沙弥解义。如佛所解，称如来意，佛即告言：‘汝从今已往若有疑惑，恣汝来问。’亦即与戒即得具足，故名敕听受具。 “云何上受具？如有一人尽一切漏，未满二十已受具足，即于比丘法中自生疑心。同住诸比丘知其生疑，往白世尊。世尊语此漏尽比丘：‘汝数胎中年乃至闰月皆数，满不？’答言：‘不满。’佛即问诸比丘：‘此比丘得阿罗汉耶？’诸比丘白佛：‘得阿罗汉。’佛言：‘此是上受具也。’又复告言：‘后受戒者听数胎中年。’ “云何比丘尼五种受具？随师教而行名为师法受具。当于尔时，佛住释种园中。时摩诃波阇波提憍昙弥与五百释种女来诣佛所，到已头面着地礼佛足，白佛言：‘世尊！我等女人于佛法中得出家不？’佛言：‘吾不欲听女人出家。’闻此语已低头泣泪而去 现代汉语译本：‘你得到戒了吗？’回答说：‘不知道。’佛说：‘你就得到了具足戒。’又有一个人请求师父出家，师父就给他授了具足戒。后来心中产生怀疑，去告诉世尊。世尊问他说：‘你先前知道在不清净的师父那里受戒是得不到戒的吗？’回答说：‘先前知道。’又问他说：‘你先前知道你的师父从得不到戒的师父那里受戒是得不到戒的吗？’回答说：‘知道。’佛说：‘三件事都知道，受戒是得不到的。’因为这个缘故，称为白四羯磨（通过四次羯磨法进行的授戒仪式）。 ‘什么叫做敕听受具？’在那个时候，佛在舍卫国（Śrāvastī）比舍佉鹿母园（Viśākhā Migāramātā's Park）中的堂上，询问苏陀耶（Sudāya）沙弥（Śrāmaṇera）义理，沙弥解答义理。如佛所解，符合如来的意思，佛就告诉他说：‘你从今以后如果有疑惑，允许你来问。’也就给他授戒，立即得到具足戒，所以叫做敕听受具（佛陀亲自允许并授戒）。 ‘什么叫做上受具？’如果有一个人断尽一切烦恼，未满二十岁已经受了具足戒，就在比丘（bhikṣu）的戒法中自己产生疑心。同住的比丘知道他产生疑心，去告诉世尊。世尊对这位断尽烦恼的比丘说：‘你数胎中年乃至闰月都数了吗，满了吗？’回答说：‘不满。’佛就问众比丘：‘这位比丘得到阿罗汉（Arhat）了吗？’众比丘告诉佛：‘得到阿罗汉了。’佛说：‘这是上受具（最高等的受戒）。’又告诉说：‘以后受戒的人允许数胎中年。’ ‘什么叫做比丘尼（bhikkhunī）五种受具？’随顺师父的教导而行叫做师法受具。在那个时候，佛住在释种园中。当时摩诃波阇波提憍昙弥（Mahāprajāpatī Gautamī）与五百释种女来到佛的住所，到达后头面着地礼佛足，禀告佛说：‘世尊！我们女人在佛法中可以出家吗？’佛说：‘我不允许女人出家。’听到这话后，低头哭泣着离开了。
English
English version: 'Did you receive the precepts?' He replied, 'I do not know.' The Buddha said, 'Then you have received the full precepts.' Again, a person requested a teacher to ordain him, and the teacher immediately conferred the full precepts upon him. Later, doubt arose in his mind, and he went to inform the World-Honored One. The World-Honored One asked him, 'Did you know beforehand that receiving precepts from an impure teacher would not result in receiving the precepts?' He replied, 'I knew beforehand.' He further asked, 'Did you know beforehand that your teacher received precepts from a teacher who had not received the precepts?' He replied, 'I knew.' The Buddha said, 'Knowing all three matters, the precepts were not received.' For this reason, it is called 'White Four Karmas' (a ceremony of ordination conducted through four acts of karma). 'What is called 'ordination by command and permission'?' At that time, the Buddha was in the hall of Viśākhā Migāramātā's Park in Śrāvastī (Śrāvastī), questioning the Śrāmaṇera (Śrāmaṇera) Sudāya (Sudāya) about the meaning of the Dharma, and the Śrāmaṇera explained the meaning. As the Buddha understood it, it conformed to the Tathāgata's intention, and the Buddha immediately told him, 'From now on, if you have any doubts, you are allowed to come and ask.' He was also given the precepts and immediately received the full precepts, hence it is called 'ordination by command and permission' (ordination personally permitted and conferred by the Buddha). 'What is called 'superior ordination'?' If there is a person who has exhausted all defilements, and has already received the full precepts before the age of twenty, then doubt arises in his mind regarding the monastic rules of the bhikṣu (bhikṣu). The bhikṣus living with him, knowing that he has doubts, go to inform the World-Honored One. The World-Honored One said to this bhikṣu who has exhausted defilements, 'Have you counted the years in the womb, including the intercalary months, and is it complete?' He replied, 'It is not complete.' The Buddha then asked the bhikṣus, 'Has this bhikṣu attained Arhat (Arhat)?' The bhikṣus informed the Buddha, 'He has attained Arhat.' The Buddha said, 'This is superior ordination (the highest form of ordination).' He further said, 'Those who receive the precepts later are allowed to count the years in the womb.' 'What are the five kinds of ordination for bhikkhunīs (bhikkhunī)?' Following the teacher's instructions is called 'ordination by the teacher's method.' At that time, the Buddha was staying in the Śākya garden. Then Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī), along with five hundred Śākya women, came to the Buddha's abode, and upon arriving, they prostrated themselves at the Buddha's feet, and reported to the Buddha, 'World-Honored One! Can we women be ordained in the Buddha's Dharma?' The Buddha said, 'I do not permit women to be ordained.' Upon hearing these words, they lowered their heads, wept, and departed. --------------------------------------------------------------------------------
Chinese
。世尊后时从释种园向舍卫国祇桓精舍。憍昙弥五百女等闻佛向祇桓精舍，心怀悲恼自慨其身不在佛法之次，各自剃头着法服，随佛后而去。到祇桓精舍在外而立，见尊者阿难。阿难即问母及诸女言：‘优婆夷等何为剃发自着法衣，颜色憔悴而不悦乎？’母及诸女即答言：‘所以不悦者，但世尊不听女人出家，是故忧色也。’阿难言：‘且止。当为白世尊。’阿难寻入即启世尊：‘是优婆夷等求欲出家。愿世尊听许。’佛告阿难：‘吾所以不听女人出家者，如世人家男少女多家业必坏。出家法中若有女人，必坏正法不得久住。’阿难重白佛言：‘女人于佛法中修梵行得四果不？’佛告阿难：‘能修梵行其志不退亦可得耳。’阿难复白佛言：‘惟愿世尊听女人在佛法之次。’佛告阿难：‘女人能行八敬法者听其出家，若不能者不听在道。所以为女人制八敬者，如人欲渡水先造桥船，后时虽有大水必能得渡。八敬法亦如是，怖后时坏正法故为其制耳。’佛告阿难：‘汝今为女人求出家，后当减吾五百世正法。’阿难闻此之言忧愁不乐，即出外问诸优婆夷等：‘佛说八敬之法能奉行不？’诸女闻此语已内怀欢喜，即请阿难还白世尊：‘我等今日蒙世尊施法，当奉行之。譬如有人沐浴香汤庄饰已竟，更有人来以华鬘庄其顶上。 现代汉语译本：世尊后来从释迦族人的园林前往舍卫国的祇桓精舍（Jetavana Vihara）。 乔昙弥（Gotami，佛陀的姨母）和五百位女子听到佛陀前往祇桓精舍，心中悲伤苦恼，感叹自己未能进入佛法修行的行列，于是各自剃去头发，穿上法衣，跟随在佛陀身后而去。到达祇桓精舍后，她们站在外面，见到了尊者阿难（Ananda，佛陀的十大弟子之一）。阿难便问乔昙弥和众女子说：‘各位优婆夷（Upasika，在家女信徒）为何剃发并穿上法衣，面容憔悴而不快乐呢？’乔昙弥和众女子回答说：‘我们之所以不快乐，是因为世尊不允许女人出家，所以才忧愁。’阿难说：‘请稍等。我当为你们禀告世尊。’阿难随即进入精舍，禀告世尊说：‘这些优婆夷等请求出家。愿世尊允许。’佛陀告诉阿难：‘我之所以不允许女人出家，是因为如果世俗人家中男少女多，家业必定衰败。在出家修行的佛法中，如果有女人，必定会破坏正法，不能长久住世。’阿难再次禀告佛陀说：‘女人在佛法中修习梵行（Brahmacharya，清净行），能够证得四果（四沙门果，须陀洹果、斯陀含果、阿那含果、阿罗汉果）吗？’佛陀告诉阿难：‘如果能够修习梵行，并且意志不退转，也可以证得。’阿难又禀告佛陀说：‘惟愿世尊允许女人进入佛法修行的行列。’佛陀告诉阿难：‘女人如果能够奉行八敬法（Ashta Gurudharma），就允许她们出家，如果不能奉行，就不允许她们进入佛道。之所以为女人制定八敬法，就像人们想要渡河，先要建造桥梁或船只，之后即使遇到大水，也一定能够渡过。八敬法也是如此，是为了防止以后破坏正法，所以才为她们制定。’佛陀告诉阿难：‘你现在为女人请求出家，以后将会减少我五百年的正法住世时间。’阿难听到这些话，忧愁不乐，便走出精舍，问各位优婆夷等：‘佛陀所说的八敬法，你们能够奉行吗？’众女子听到这些话后，内心充满欢喜，立即请求阿难回去禀告世尊：‘我们今天蒙受世尊的恩惠，传授佛法，一定奉行八敬法。譬如有人沐浴香汤，妆扮完毕，又有人来用华鬘（花环）装饰他的头顶。
English
English version: Later, the World Honored One (世尊, Shìzūn, the Buddha) traveled from the Shakya (释种, Shìzhǒng, the clan of the Buddha) garden to the Jeta Grove (祇桓精舍, Qíhuán Jīngshè, Jetavana Vihara) in Shravasti (舍卫国, Shèwèi Guó). Gotami (憍昙弥, Jiāotánmí, the Buddha's aunt) and five hundred women heard that the Buddha was going to the Jeta Grove, and they felt sorrow and distress, lamenting that they were not in the order of the Buddha's Dharma. They shaved their heads, put on Dharma robes, and followed the Buddha. When they arrived at the Jeta Grove, they stood outside and saw the Venerable Ananda (阿难, Ānán, one of the ten principal disciples of the Buddha). Ananda asked the mother and the women, 'Why have you, Upasikas (优婆夷, Yōupóyí, female lay followers), shaved your heads and put on Dharma robes, with such pale and unhappy faces?' The mother and the women replied, 'The reason for our unhappiness is that the World Honored One does not allow women to become monks, and that is why we are sad.' Ananda said, 'Wait a moment. I will report to the World Honored One.' Ananda immediately entered and reported to the World Honored One, 'These Upasikas are seeking to become monks. May the World Honored One grant permission.' The Buddha told Ananda, 'The reason I do not allow women to become monks is that if a household has more daughters than sons, the family property will surely be ruined. If there are women in the Dharma of monasticism, it will surely destroy the True Dharma and it will not last long.' Ananda again reported to the Buddha, 'Can women attain the Four Fruits (四果, Sì Guǒ, the four stages of enlightenment: Srotaapanna, Sakadagamin, Anagamin, and Arhat) by practicing Brahmacharya (梵行, Fànxíng, pure conduct) in the Buddha's Dharma?' The Buddha told Ananda, 'If they can practice Brahmacharya and their will does not waver, they can also attain them.' Ananda again reported to the Buddha, 'May the World Honored One allow women to enter the order of the Buddha's Dharma.' The Buddha told Ananda, 'If women can practice the Eight Garudhammas (八敬法, Bā Jìngfǎ, Eight Respectful Rules), they will be allowed to become monks, but if they cannot, they will not be allowed to enter the Path. The reason for establishing the Eight Garudhammas for women is like a person who wants to cross a river first builds a bridge or a boat, and then even if there is a great flood, they will surely be able to cross. The Eight Garudhammas are also like that, established for them to prevent the destruction of the True Dharma in the future.' The Buddha told Ananda, 'Now you are asking for women to become monks, and in the future, you will reduce my True Dharma by five hundred years.' Ananda heard these words and was sad and unhappy. He went outside and asked the Upasikas, 'Can you practice the Eight Garudhammas spoken by the Buddha?' When the women heard these words, their hearts were filled with joy, and they immediately asked Ananda to return and report to the World Honored One, 'Today we have received the grace of the World Honored One in teaching the Dharma, and we will surely practice the Eight Garudhammas. It is like a person who has bathed in fragrant water and finished dressing up, and then someone comes to decorate their head with a garland (华鬘, huámán, flower wreath).' --------------------------------------------------------------------------------
Chinese
我等今日亦复如是。’阿难以此之言即启世尊。世尊言：‘此等已得受具。’是名师法受具。 “白四羯磨受具者，如上病比丘经中所说。 “遣使受具者，亦如比丘尼经中所说。 “云何名善来比丘尼受具？当于尔时，世尊在舍卫国。摩登祇女来到佛所，头面着地礼世尊足，退坐一面。佛即为说法。深悟法性，得须陀洹果，求佛出家。世尊告曰：‘听汝于我法中善修梵行尽诸苦际。’佛言已讫，头发自落，法服应器忽然在身，威仪庠序如久服法者。是故名为善来受具。 “上受具者，尽诸有漏成阿罗汉。如上沙弥，虽未满二十，得阿罗汉故，名为上受具。此比丘尼亦复如是，是名上受具。比丘尼五种受具竟。 “立善法上受具者，尔时王舍城中有婆罗门，名尼驹陀，钱财珍宝巨亿无量。此婆罗门家生一子，字毕波罗延。父母种姓清净，诸婆罗门所有经书无不悉达，乃至大人之相亦能达之。此毕波罗延童子，父命终后，家中有碎金九十六斛，钱有八十亿勒沙，十万一勒沙也。奴婢仆使有千聚落。其妇字跋陀，颜貌殊特世之无类，故能割爱断贪舍之而去。默生此念：‘世间若有应真罗汉者就之出家，诣彼苦行仙人林中修于梵行。’作是念已，故能割爱断贪舍之而去，诣彼苦行仙人林中， 现代汉语译本：‘我们今天也像这样。’阿难用这些话请示世尊。世尊说：‘这些人已经得到了具足戒。’这叫做师法受具。 “白四羯磨受具，就像上面《病比丘经》中所说的那样。 “遣使受具，也像《比丘尼经》中所说的那样。 “什么叫做善来比丘尼受具？当时，世尊在舍卫国。摩登祇女来到佛所，头面着地礼拜世尊的脚，然后退到一边坐下。佛就为她说法。她深刻领悟了法性，证得了须陀洹果，请求在佛陀这里出家。世尊告诉她说：‘允许你在我的法中好好修行梵行，以达到诸苦的尽头。’佛说完之后，她的头发自然脱落，袈裟和钵盂忽然出现在身上，威仪安详有序，就像已经长期修行佛法的人一样。所以这叫做善来受具。 “以上受具的人，断尽所有烦恼，成为阿罗汉。就像上面的沙弥，虽然未满二十岁，因为证得了阿罗汉果，所以称为上受具。这位比丘尼也像这样，这叫做上受具。比丘尼五种受具完毕。 “立善法上受具，当时王舍城中有一位婆罗门，名叫尼驹陀（Nikumbha），拥有巨额的钱财珍宝，数额巨大无法衡量。这位婆罗门家生了一个儿子，名叫毕波罗延（Pippalayana）。他的父母种姓清净，对于所有婆罗门的经书没有不精通的，甚至连大人之相也能通达。这位毕波罗延童子，父亲去世后，家中拥有碎金九十六斛，钱有八十亿勒沙（laksha，印度数字单位，十万），十万一勒沙。奴婢仆使有一千个聚落。他的妻子名叫跋陀（Bhadra），容貌非常出众，世上没有能比得上的，因此他能够割舍爱恋，断除贪欲，舍弃一切而去。他默默地想：‘世间如果存在真正的阿罗汉，我就去他那里出家，到苦行仙人的树林中修行梵行。’产生这个念头后，他才能割舍爱恋，断除贪欲，舍弃一切而去，前往苦行仙人的树林中。