English
English version: The Bodhisattva Samantabhadra and all the virtuous and holy Sangha (community) in the ten directions. 'If you wish to aspire to practice, you should make five vows: First, I vow to abandon this body early. Second, I vow that my teachers and parents will not be worried or troubled by me, and that my life will quickly reach Bodhi (enlightenment). Third, I vow that when I go to practice in the Aranya (secluded place), if tigers, wolves, or venomous insects come to devour me, I will not be afraid, just like a Bhikkhu (monk) who has attained the joy of the third Dhyana (meditative state). Fourth, if I go to the Aranya, and if it rains or the wind rises, or if evil ghosts or poisonous dragons come to harm me, my heart will be peaceful and I will not be afraid. It is like someone who wants to cross the ocean, and when they reach the middle of the water, a strong wind suddenly rises, and the waves are very large, and the person crossing the sea is afraid, but the wind immediately subsides, and they cross to the other shore and are very happy. I vow to be like that, quickly reaching the unsurpassed shore of Bodhi. Fifth, I vow that when I am in the Aranya, if I am sick, may the Devas (gods) come to my place and teach me so that I will not regret it.' I thought again: 'In this body of mine, there are four poisonous snakes living together, like four snakes sharing a cave. When the snakes want to go out, they each argue, saying, 'I will go first,' and they fight and cannot get out, and they die in the cave. Because of anger and fighting, the four snakes perish together. Now, in my body, there are four poisonous snakes, fighting and angering in my body.' After thinking like this, the illness immediately disappeared, the Bodhi mind arose, making the heart stable, the six Sadayatana (senses: eyes, ears, nose, tongue, body, and mind) not confused, peacefully practicing the four Brahmavihara (immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity) in the Aranya, fully equipped, peacefully meditating, subduing the six Sadindriya (sense faculties: eyes, ears, nose, tongue, body, and mind). This is the fifth vow. 'After making these vows, bow to the Buddhas of the four directions, and then make ten prostrations, saying: 'All Buddhas, World Honored Ones! Have compassion on us, protect us, so that we may attain the unsurpassed path and quickly reach Bodhi. I now repent. I, so-and-so, take refuge in the Buddha (the enlightened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (the community), the Bodhisattvas (enlightenment-being) of the ten Bhumi (grounds), Pratyekabuddhas (solitary realizer), Arhats (worthy one), and all the virtuous and holy ones. From countless Kalpas (eons) I have been transmigrating in Samsara (cycle of rebirth), hundreds of lives, thousands of lives, countless billions of lives, or falling into the six Gati (realms: hell, hungry ghosts, animals, Asuras, humans, Devas) and receiving different retributions, or being a hungry ghost or animal, suffering such pain and never finding happiness. I have been contemplating my own faults and entangling myself, not seeing the holy path, obstructing the gate of Nirvana (liberation), closing.' --------------------------------------------------------------------------------
Chinese
甘露户，塞众善道不闻正法，沉没大海有如此苦罪。今悉忏悔五体投地。’如此投地七遍亦然。当投地时发如此言：‘愿去我身无量众毒，拔出邪愚无量众毒，拔出邪愚无量尘惑，心意清净六念成就。使我到阿兰若处，心无恐怖疾到菩提，开涅槃门启甘露户，塞地狱门闭三恶道，拔三毒根出三界网，得三乐证三果真，超生死危当得智慧，离最后身疾至菩提。’发此愿已从地而起，礼十方佛讫竟，合掌立住心怀欢喜，作如是念：‘我罪永除。’ “受绳床法四种：一者请佛；二者请师；三脱革屣偏袒右肩清净；四右膝着地胡跪佛前。请师作如是白：‘十方诸佛及大迦叶，亲于佛前受阿兰若法，佛为作证明、师为作证知。若我四十五日，行于苦行志不退转，若生退心我即妄语，诳于诸天不到彼岸。大德当证！’请师复作是言：‘长老一心念！今于佛前发此誓言，请大德为证。’ “‘汝若退者诳于他人，自堕地狱不免苦也。汝当真成行阿兰若行，得兰若智。如是受持。’答言：‘如是。’三说。 “受锡杖法。长跪大德前，如是三白：‘大德一心念！今请大德师。’如是三白。大德作如是言：‘长老一心念！汝今发无上心，受持如法用。不得不净手捉入僧房，应当脱楼纂，不得近地。若入白衣舍，应纂 现代汉语译本： ‘甘露之门关闭，堵塞了通往善良的道路，听不到正确的佛法，沉溺于苦海之中，有如此多的苦难和罪过。现在全部忏悔，五体投地。’如此投地七遍也是一样。当投地时，发出这样的誓愿：‘愿去除我身上无量的毒害，拔出邪恶愚痴无量的毒害，拔出邪恶愚痴无量的尘世迷惑，使我的心意清净，六念成就。使我到达寂静处（阿兰若，指远离喧嚣的修行场所），心中没有恐怖，迅速到达菩提（菩提，觉悟），开启涅槃之门（涅槃，佛教修行的最终目标，指解脱生死轮回），开启甘露之门，关闭地狱之门，关闭三恶道（三恶道，指地狱、饿鬼、畜生三道），拔除贪嗔痴三毒之根（三毒，佛教认为是产生一切烦恼和痛苦的根源），脱离三界之网（三界，指欲界、色界、无色界），获得三种快乐的证明，获得三种果位的真实，超越生死危险，应当获得智慧，脱离最后一次的身体，迅速到达菩提。’发出这个誓愿后，从地上起来，礼拜十方诸佛完毕，合掌站立，心中怀着欢喜，这样想：‘我的罪业永远消除了。’ ‘接受绳床法有四种：一是请佛；二是请师；三是脱掉革屣（革屣，指用皮革做的鞋子），袒露右肩，保持清净；四是右膝着地，胡跪在佛前。请师父时这样说：‘十方诸佛以及大迦叶（大迦叶，释迦牟尼佛的十大弟子之一），亲自在佛前接受阿兰若法，佛为他们作证明，师父为他们作证知。如果我四十五天，行持苦行，意志不退转，如果产生退心，我就是妄语，欺骗诸天，不能到达彼岸。大德（大德，对有德行的僧人的尊称）应当为我作证！’请师父再次这样说：‘长老（长老，对年长有德的僧人的尊称）一心念！现在在佛前发出这个誓言，请大德为我作证。’ ‘你如果退转，就是欺骗他人，自己堕入地狱，不能免除痛苦。你应当真正成就，行持阿兰若行，获得兰若智慧。这样受持。’回答说：‘如是。’说三遍。 ‘接受锡杖法。长跪在大德面前，这样禀告三遍：‘大德一心念！现在请大德为师。’这样禀告三遍。大德这样说：‘长老一心念！你现在发无上心，受持如法使用。不得用不干净的手拿进入僧房，应当脱掉楼纂（楼纂，锡杖顶端的环），不得靠近地面。如果进入白衣（白衣，指在家信徒）的住所，应该纂
English
English version: 'The gate of nectar is closed, blocking the path to goodness, unable to hear the true Dharma, sinking in the sea of suffering, with such suffering and sins. Now I repent all, prostrating with five limbs to the ground.' Prostrating in this way seven times as well. When prostrating, make this vow: 'May I remove the immeasurable poisons from my body, uproot the immeasurable poisons of evil ignorance, uproot the immeasurable worldly delusions of evil ignorance, purify my mind, and accomplish the six recollections. May I reach the Aranya (Aranya, a quiet place for practice away from the noise), be without fear in my heart, quickly reach Bodhi (Bodhi, enlightenment), open the gate of Nirvana (Nirvana, the ultimate goal of Buddhist practice, liberation from the cycle of birth and death), open the gate of nectar, close the gate of hell, close the three evil paths (three evil paths, the paths of hell, hungry ghosts, and animals), uproot the roots of the three poisons (three poisons, greed, hatred, and delusion, considered the root of all afflictions and suffering), escape the net of the three realms (three realms, the desire realm, the form realm, and the formless realm), attain the proof of the three joys, attain the truth of the three fruits, transcend the danger of birth and death, attain wisdom, leave the last body, and quickly reach Bodhi.' After making this vow, rise from the ground, bow to the Buddhas of the ten directions, stand with palms together, with joy in your heart, think like this: 'My sins are forever removed.' 'There are four ways to receive the rope-bed Dharma: first, invite the Buddha; second, invite the teacher; third, take off leather shoes (leather shoes, shoes made of leather), bare the right shoulder, and be pure; fourth, kneel on the right knee before the Buddha. When inviting the teacher, say this: 'The Buddhas of the ten directions and Mahakashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni Buddha), personally received the Aranya Dharma before the Buddha, the Buddha testified for them, and the teacher testified for them. If I practice asceticism for forty-five days and my will does not retreat, if I have a retreating mind, I am lying, deceiving the heavens, and cannot reach the other shore. The Great Virtue (Great Virtue, a respectful term for monks with virtue) should testify for me!' Ask the teacher to say again: 'Elder (Elder, a respectful term for older monks) be mindful! Now I make this vow before the Buddha, please Great Virtue to testify for me.' 'If you retreat, you are deceiving others, and you will fall into hell and cannot escape suffering. You should truly achieve, practice the Aranya practice, and attain Aranya wisdom. Receive and uphold it in this way.' Answer: 'So be it.' Say it three times. 'Receiving the staff Dharma. Kneel before the Great Virtue, and report three times: 'Great Virtue be mindful! Now I invite Great Virtue as my teacher.' Report three times in this way. The Great Virtue says: 'Elder be mindful! Now you have aroused the supreme mind, receive and uphold it for proper use. You must not touch it with unclean hands and enter the monastery, you should remove the finial (finial, the ring at the top of the staff), and do not bring it close to the ground. If you enter the house of a layman (layman, refers to a lay believer), you should finial --------------------------------------------------------------------------------
Chinese
在后。若中前须诣白衣舍，或受中食，种种因缘当三唤，三若不来者乃至五，五若不来者乃至七。七若不来更至余家。乃至七家，七家不得。’于是中第二第三亦如是说。 “舍法戒。 “‘长老一心念！比丘某甲，优婆塞五戒威仪者，何缘而生日满后不死，不堕地狱中间。白十方佛及大迦叶，皆当善听。某甲竖标如是。’三白已讫，捉标竖树竟，复作如是白：‘十方诸佛、四方净行大德悉为证知：某不欺，诳于诸天，不到彼岸。今赍法床及如法杖，悉皆具足。今以结坐，一切行兰若比丘亦皆结坐。’如是三白，作礼六拜，合掌一心如是念：‘念十方诸佛及大迦叶！比丘某甲，优婆塞某甲，众念成就。今解坐向余处还结。’若欲捉绳床时，应作四念。第一念者，念我身中皆是无常，应当苦之。二者苦身修习空智自至，宜当修之。三者当起忍心，莫生瞋怒。四生欢喜心，若生欢喜心疾至菩提。作此念已，向彼放牛虎狼、大声小声、淫声及迫迮，悉皆远离。离此声已安心端念。欲去诸尘时，当作二念言：‘一者令我身中得安隐定，不生疲极疾到菩提。二者当得闲静心无错乱，六识安隐得灭尽定。’安详放床，立住礼佛乃至十拜。立住合掌便作三念：一者念佛、二者念戒、三者念禅定。作此念已，便向绳床安详 现代汉语译本 ‘在后。若（如果）中午之前必须去白衣（在家居士）的住所，或者接受中午的斋饭，种种因缘应当呼唤三次，三次不来就乃至呼唤五次，五次不来就乃至呼唤七次。七次不来就去其他人家。乃至七家，七家都找不到（人）。’于是中午的第二次、第三次也像这样说。 ‘舍法戒（舍弃佛法的戒律）。’ ‘长老一心念！比丘某甲（比丘的名字），优婆塞（男居士）五戒威仪者，什么缘故生日圆满后不死，不堕地狱中间。禀告十方佛及大迦叶（佛陀的十大弟子之一，头陀第一），都应当好好听着。某甲竖立标志如此。’三次禀告完毕，拿着标志竖立在树旁后，又这样禀告：‘十方诸佛、四方清净修行的有德之人全部作为见证：某不欺骗，不欺骗诸天，不到达彼岸（涅槃）。现在带着法床和如法的禅杖，全部都具备。现在开始结跏趺坐，一切在兰若（寂静处）修行的比丘也全部结跏趺坐。’像这样禀告三次，行礼六拜，合掌一心这样念诵：‘念十方诸佛及大迦叶！比丘某甲，优婆塞某甲，众念成就。现在解开坐姿向其他地方重新结跏趺坐。’如果想要拿起绳床的时候，应当作四种忆念。第一种忆念，忆念我身中全部都是无常的，应当以苦来对待它。第二种忆念，以苦身来修习空智自然会到来，应当修习它。第三种忆念，应当生起忍耐之心，不要生起嗔怒。第四生起欢喜心，如果生起欢喜心很快就能到达菩提（觉悟）。作完这些忆念后，向那些放牛的、虎狼、大声小声、淫声以及迫迮（狭窄）的地方，全部都远离。远离这些声音后安心端正地忆念。想要去除各种尘埃的时候，应当作两种忆念说：‘第一，让我身中得到安稳安定，不生疲惫劳累，快速到达菩提。第二，应当得到闲静，心中没有错乱，六识（眼、耳、鼻、舌、身、意）安稳，得到灭尽定（一种甚深的禅定）。’安详地放下床，站立行礼拜佛乃至十拜。站立合掌就作三种忆念：第一忆念佛，第二忆念戒，第三忆念禅定。作完这些忆念后，就向绳床安详地走去。