English
English version: Could it be that (in this way) one can be certain of obtaining the unrecordable, false blessings! Therefore, the Vinaya treatises say: 'Those who wish to receive the precepts should first, in the presence of a wise person, be made to generate a compassionate and protective mind towards all things in the world, and then vow to receive the precepts!' Now, this principle is not followed. After temporarily gathering the Sangha (sengqie, monastic community), when formally conducting the ceremony, they simply say: 'If you generate a superior mind, you will obtain superior precepts.' The Shami (shami, novice monk in Theravada Buddhism) inherently lacks the ability to discern, and the teachings have not been discussed beforehand. Empty thunder rumbles in the heavens, and no rain flows to the earth below. Therefore, after extensively examining various teachings, this ritual is established, not from my personal ideas, but entirely from the transmission of the sages. Now, scholars in this degenerate age rarely hear the scriptures, stubbornly clinging to their habitual practices, and are surprised and astonished by this practice. What is so strange about that? It is all because their eyes and ears have not seen or heard it, and their feet have not trodden it; if they had seen and heard it, and trodden it, this would be a common and familiar practice. By unifying and encompassing it, it can be discussed extensively! The Ritual Aspects of the Ten Masters for Ordination (In past practices, there was no standard to follow, and practices were established and used according to individual ideas, with no model to emulate. Now, I adopt both implicit and explicit teachings, as well as the transmitted rituals, ascending and descending the altar, inspiring reverence, just like secular etiquette. Every matter is inquired about, how can one not be cautious!) The practices I have seen are chaotic and confused. Only the Upadhyaya (heshang, preceptor) and the Karma Acharya (jiemo achali, ritual master) have some semblance of order, while the other Venerable Certifying Acharyas (zunzheng achali, certifying masters) are no different from each other. Originally, the function of the Certifying Master (zhengshi, certifier) in certifying the precepts is the same as that of the Three Masters (san shi, the three principal masters at ordination). Each of the Three Masters has their own duties, and the certification of the precepts is completed by the Ten Masters (shi shi, the ten masters at ordination), thus the initial precepts are established. When seated, it is as dark as swimming in the sea, looking high at the various rituals, and listening from afar to the Karma (jiemo, ritual), there is only one request, three requests, and chanting requests. The three and one are not distinguished, the 'one announcement, three repetitions' (yibai sanshuo, a type of announcement in Buddhist rituals) is confused and omitted, and no one points it out. They lower their heads and remain silent, both right and wrong are revealed, and they silently sit upright to express agreement, and both the same and different say 'harmony'. Such control of the assembly truly lies with the Three Masters. If there is anything seen that does not comply with the rules, it must be impeached and exposed. One should not falsely claim to be a great figure, and that right and wrong cannot disturb their mind! It is truly necessary for the Seven Certifiers (qi wei zhengshi, seven certifiers) to be clear, why bother with further perfunctory approval. Therefore, in the Central Lands, only ten people are required to ascend the altar for ordination, and the rest of the assistants are temporary monks, and there are also some from the lower ranks. Therefore, at the beginning of the ritual, it is solemnly listed (it does not hinder the newly ordained, whose spirit is bright and clear, and whose actions are meritorious, while the Seven Certifiers are confused, -------------------------------------------------------------------------------- 情思鲁塞，故约此二不得顿除故也)。
Chinese
初十师登坛相，其教授阿阇梨当执香炉前引，从南面下层东阶道，接足而上至层上，东出北回，绕坛一匝；上座在西头，当佛前礼三拜；十师卓立，具修威仪，广运心想，请十方现在诸佛、诸大菩萨、声闻僧众，普会戒坛；天龙八部遍满虚空。以佛在时，多行受戒，咸升坛上，虽非羯磨僧数而行，善来戒法亦同具戒。佛灭度后，行事圣僧罗列佛像，拟佛在时故也！亦使僧法有依，非佛不可，故置灵仪，不徒设也！ 第二重坛上西行，南头置一高座，次设三虚座：一拟豆田邪菩萨比丘，二拟楼至菩萨比丘，三拟马阑邪菩萨比丘；以三菩萨比丘请佛立受戒结戒戒坛之首，于戒有功，故列三虚座以处之。十师运想已，教授师执炉，引众面西却行，取上层西阶道，接足上坛顶；东转北回，绕佛一匝已，至三空座前，一一礼已，依次而坐。其高座者，先差一僧令升座已，诵《遗教经》；此时应打犍稚，多烧名香，赞呗功德；所集之僧，无问大小戒，普至以听《遗教》。于上下二层依位坐已，令维那引欲受戒者，至南面东阶道下，面西而立；威仪教授师从南面东阶却下，引向西阶道上，至下层上便东回北转西出；又东面北作行，礼佛三拜已，互跪听经讫；维那又引至南面东阶， 现代汉语译本：情思鲁塞（情思鲁塞，是因为约定了这两种情况不能立即消除），所以才这样安排。 初十位律师登上戒坛时，教授阿阇梨应当手持香炉在前面引导，从南面的下层东阶走，迎接受戒者，让他们登上上层，然后向东、向北绕戒坛一周；上座位于西边，应当在佛像前行三拜礼；十位律师庄严地站立，具足威仪，广泛地运用心念，迎请十方现在诸佛、诸大菩萨、声闻僧众，普遍聚集于戒坛；天龙八部遍满虚空。这是因为佛陀在世时，经常举行授戒仪式，受戒者都登上戒坛，即使不是羯磨僧的数目，也能同样获得善来戒法，具足戒律。佛陀灭度后，举行仪式的圣僧排列佛像，是为了模拟佛陀在世的情景！也是为了使僧法有所依据，表明除了佛陀，没有谁可以这样做，所以设置灵位，并非徒劳！ 在第二重戒坛上向西走，南边设置一个高座，旁边设置三个虚座：第一个虚座是为豆田邪菩萨比丘准备的，第二个虚座是为楼至菩萨比丘准备的，第三个虚座是为马阑邪菩萨比丘准备的；因为这三位菩萨比丘是最初请佛陀设立受戒和结戒戒坛的人，对戒律有功劳，所以排列三个虚座来安置他们。十位律师运用心念后，教授师手持香炉，引导大众面向西边倒退行走，从上层的西阶走下，迎接受戒者登上戒坛顶；然后向东、向北绕佛像一周后，到达三个虚座前，一一礼拜后，依次坐下。至于那个高座，先安排一位僧人登上座位，然后诵读《遗教经》；此时应该敲打犍稚，多烧名香，赞颂功德；所有聚集的僧人，无论戒律大小，都应该到场听《遗教经》。在上下两层按照位置坐好后，让维那引导想要受戒的人，到南面的东阶下，面向西边站立；威仪教授师从南面的东阶倒退走下，引导他们走向西阶，到达下层后便向东、向北、向西走；然后面向东边，向北边行走，向佛像行三拜礼后，互相跪着听经完毕；维那再引导他们到南面的东阶。
English
English version: 'Qingsi Luse' (the reason for 'Qingsi Luse' is because it was agreed that these two situations could not be eliminated immediately), hence this arrangement. When the ten preceptors ascend the altar, the instructing Ācārya (teacher) should hold the incense burner and lead the way, starting from the eastern steps of the lower level on the south side, receiving those to be ordained and guiding them to the upper level, then circling the altar once to the east and north; the senior monk is located on the west side and should perform three prostrations before the Buddha image; the ten preceptors stand solemnly, fully displaying their dignified demeanor, and broadly invoke in their minds the Buddhas, great Bodhisattvas, and Śrāvaka (hearer) Sangha (community) of the ten directions, universally gathering at the ordination altar; the Devas (gods), Nāgas (dragons), and the Eight Classes of beings fill the empty space. This is because when the Buddha was in the world, ordination ceremonies were frequently held, and those to be ordained would ascend the altar, and even if they were not the number of the Karma Sangha (community performing the act), they could still receive the 'Welcome' precepts and fully possess the precepts. After the Buddha's Parinirvana (passing away), the holy monks performing the ceremony arrange Buddha images to simulate the scene when the Buddha was in the world! It is also to provide a basis for the Sangha Dharma (teachings), indicating that no one but the Buddha can do this, so the spiritual arrangement is set up, not in vain! On the second level of the altar, proceeding westward, a high seat is placed on the south side, with three empty seats next to it: the first empty seat is prepared for the Doutianxie Bodhisattva Bhikṣu (monk), the second empty seat is prepared for the Louzhi Bodhisattva Bhikṣu, and the third empty seat is prepared for the Malanxie Bodhisattva Bhikṣu; because these three Bodhisattva Bhikṣus were the first to invite the Buddha to establish the ordination and conclusion altar, and they have merit in relation to the precepts, so three empty seats are arranged to accommodate them. After the ten preceptors have invoked in their minds, the instructing teacher holds the incense burner, leading the assembly to walk backward facing west, descending from the western steps of the upper level, receiving those to be ordained and guiding them to the top of the altar; then circling the Buddha image once to the east and north, arriving in front of the three empty seats, bowing to each one, and then sitting down in order. As for the high seat, first arrange for a monk to ascend the seat, and then recite the 'Sutra of the Buddha's Last Teachings'; at this time, the Ghandi (gong) should be struck, fragrant incense should be burned, and merits should be praised; all the assembled monks, regardless of the size of their precepts, should be present to listen to the 'Sutra of the Buddha's Last Teachings'. After sitting in their positions on the upper and lower levels, let the Karmadana (director of affairs) guide those who wish to be ordained to the bottom of the eastern steps on the south side, standing facing west; the dignified instructing teacher retreats from the eastern steps on the south side, guiding them towards the western steps, and after reaching the lower level, they turn east, north, and west; then facing east and walking north, performing three prostrations to the Buddha image, and then kneeling together to listen to the sutra; the Karmadana then guides them to the eastern steps on the south side. --------------------------------------------------------------------------------
Chinese
却行而下，出界外行立。若未解威仪折旋俯仰者，令知法维那一一指授，庠序弘缓，引而行之。 及问难之时，维那一一引至戒场内，当东阶南设席，拟问遮难。其受具者至于席侧，执衣钵当东阶面北而立；教授师从南面东阶却下，具修威仪，令众可观。故律中执持威仪，不失法度，如頞鞞比丘以威仪而伏邪道，故知威仪肃物，来自久矣！彼至问席所敷座坐已，仍取受人衣钵讫，令其脱屣上席；先取尼师坛，为受持已，令在上坐；又取安多会，为受持已，令在身着；次取郁多罗僧，为受持已，令于上披；又取僧伽梨，为受持已，如前幞之。教彼人云：“此三衣名，唯佛法有，九十六种外道所无，何得不敬？故坐具尼师坛，如塔之有基也；汝今受戒即五分法身之基也，良以五分由戒而成；若无坐具而坐汝身，则五分定慧无所从生，故坐具如塔之基也！三衣断三毒也：五条下衣断贪身也、七条中衣断瞋口也、大衣上衣断痴心也！”如是广之，随时说导。问难遮讫。此受持衣，诸部并在问难前，今时在受戒后，无文可出，不足行用。 彼教授师如常威仪，从下层东阶上，至层上西回；至第二层南面西阶上，向东回；当佛前礼三拜已；东转北回，至羯磨师前，相去舒手及处立。作白召已，至南面西阶上召之。依师 现代汉语译本：然后向后退着走下去，到界限之外站立。如果还不懂得威仪进退、弯腰抬头等动作，就让懂得法规的维那（Vina，寺院中负责纠察僧众威仪的僧人）一一指点传授，缓慢而有条理地引导他们行动。 到提问和辩难的时候，维那（Vina）一一引导他们到戒场内，在东边的台阶南面设置座位，准备提问遮难。那些接受具足戒的人到达座位旁边，拿着衣钵，面向北方站在东边的台阶旁；教授师从南面东边的台阶退下来，具足威仪，让大家都能看到。所以律中重视执持威仪，不失去法度，就像頞鞞（Anbei）比丘用威仪降伏邪道一样，由此可知威仪的肃正作用由来已久！教授师到达提问席位所铺设的座位坐下后，接过受戒人的衣钵，让他们脱鞋登上座位；先拿起尼师坛（Nisidana，坐具），为他们受持，让他们坐在上面；又拿起安多会（Antarvasa，五条衣），为他们受持，让他们穿在身上；接着拿起郁多罗僧（Uttarasanga，七条衣），为他们受持，让他们披在上面；又拿起僧伽梨（Samghati，大衣），为他们受持，像之前那样包好。教导他们说：‘这三衣的名称，只有佛法才有，九十六种外道所没有，怎么能不尊敬呢？所以坐具尼师坛（Nisidana），就像塔有地基一样；你们现在受戒，就是五分法身的地基，因为五分法身是由戒而成就的；如果没有坐具而坐，你们的五分定慧就无从产生，所以坐具就像塔的地基一样！三衣断除三毒：五条下衣断除贪身，七条中衣断除瞋口，大衣上衣断除痴心！’像这样广泛地解释，随时引导开示。提问遮难完毕。这种受持衣的方法，各部律典都在提问遮难之前进行，现在却在受戒之后，没有经典依据，不足以采用。 那位教授师像往常一样具足威仪，从下层东边的台阶上去，到上层西边转弯；到第二层南面西边的台阶上去，向东转弯；在佛前礼拜三次后；向东转弯，向北转弯，到羯磨师（Karmacarya，羯磨阿阇梨，受戒时的主要证人）面前，相距伸手可及的地方站立。作完白召后，到南面西边的台阶上召请羯磨师（Karmacarya）。依照老师。