English
English version: Then, retreating backwards, go down and stand outside the boundary. If they do not yet understand the proper deportment of advancing, retreating, bowing, and raising their heads, let the Vina (Vina, a monk in the monastery responsible for correcting the deportment of the monks) who knows the rules instruct them one by one, guiding them slowly and methodically. When it comes to questioning and debate, the Vina (Vina) leads them one by one into the ordination hall, setting up seats on the south side of the eastern steps, preparing to ask questions of impediment. Those receiving the full ordination arrive beside the seats, holding their robes and bowls, standing facing north beside the eastern steps; the professor retreats from the south side of the eastern steps, with full deportment, so that everyone can see. Therefore, the Vinaya emphasizes upholding proper deportment, not losing the proper rules, just as the Anbei (Anbei) Bhikshu subdued the heretical path with proper deportment, thus it is known that the solemn function of deportment has been around for a long time! After the professor arrives at the seat prepared for questioning and sits down, he takes the robes and bowls of the ordinands, and has them take off their shoes and step onto the seat; first, he takes the Nisidana (Nisidana, sitting cloth), and performs the acceptance for them, having them sit on it; then he takes the Antarvasa (Antarvasa, five-strip robe), and performs the acceptance for them, having them wear it on their body; then he takes the Uttarasanga (Uttarasanga, seven-strip robe), and performs the acceptance for them, having them drape it over themselves; then he takes the Samghati (Samghati, great robe), and performs the acceptance for them, wrapping it as before. He teaches them, saying: 'These names of the three robes are only found in the Buddha Dharma, and are not found in the ninety-six kinds of heretical paths, how can you not respect them? Therefore, the sitting cloth Nisidana (Nisidana) is like a pagoda having a foundation; your receiving the precepts now is the foundation of the fivefold Dharmakaya, because the fivefold Dharmakaya is accomplished by the precepts; if you sit without a sitting cloth, your fivefold Samadhi and Prajna will have no source from which to arise, so the sitting cloth is like the foundation of a pagoda! The three robes cut off the three poisons: the five-strip lower robe cuts off greed for the body, the seven-strip middle robe cuts off anger in the mouth, and the great upper robe cuts off delusion in the mind!' Explain it extensively like this, guiding and enlightening them at any time. The questioning of impediments is completed. This method of accepting the robes is done before the questioning of impediments in various Vinayas, but now it is done after the ordination, there is no scriptural basis, and it is not sufficient to be adopted. That professor, with the usual deportment, goes up the eastern steps from the lower level, turns west at the upper level; goes up the western steps on the south side of the second level, turns east; after bowing three times before the Buddha; turns east, turns north, and stands before the Karmacarya (Karmacarya, the main witness during ordination), at a distance that can be reached by extending the hand. After making the announcement, he goes to the western steps on the south side to summon the Karmacarya (Karmacarya). According to the teacher. --------------------------------------------------------------------------------
Chinese
召而上，便引欲受戒者，向三上座坐处礼已，次又一一礼十师竟，威仪师令于羯磨师前互跪教乞戒。彼复座已，羯磨师依法单白，问难已，和僧羯磨与受戒竟，令于十师下互跪，诸受具人总了，一时就佛前面北，互跪更听《遗教》而立住；其教授师执香炉起，至西面北阶头立，引十师下阶，循下层上面南出东回面北，当佛像前礼三拜立住；维那又引新受戒人从东面南阶却下至地，北出绕坛回至南面下层西阶下，东回面北礼佛竟立住。师僧见新受戒者来，便从下层东阶下南出，雁行相待于华林间；新受戒者从后而行，至场地林间，方令受戒者在前。教授师引十师出场门入大界，如常所止。此之威仪，圣所行法，法隐既久，执生常者，谓是新仪，幸详之也！ 余以干封二年二月八日及以夏初，既立戒坛，仍依法载受具戒。于时前后预受者二十七人，并多是诸方，谓雍州、洛州、虢州、蒲州、晋州、贝州、丹州、坊州、陇州、澧州、荆州、台州、并州，如是等州，依坛受具；故引大略，知非谬缘。诸有同法之俦、游方之士，闻余创建，兴心向赴者，略列名位，取信于后。 终南山云居寺大德僧伽禅师 京师西明寺大德真懿律师 京师弘法寺大德恒善律师 终南山云际寺大德悟玄律师 现代汉语译本 召集欲受戒者，让他们到三位上座（寺院中资历较高的僧人）的座位前礼拜，然后依次向十位戒师行礼。仪轨师引导他们在羯磨师（主持受戒仪式的僧人）面前双膝跪地，教他们乞求受戒。羯磨师回到座位后，依法进行宣告，提问和答辩，然后与僧众一起进行羯磨法事，完成受戒仪式。之后，让所有受戒者在十位戒师面前双膝跪地，所有受具足戒的人一起面向北方，双膝跪地聆听《遗教经》，然后站立。教授师（教授戒律的僧人）手持香炉起身，走到西面北边的台阶前站立，引导十位戒师下台阶，沿着下层面向南方走出，然后向东转，面向北方，在佛像前行三拜礼，然后站立。维那（寺院中负责维持秩序的僧人）又引导新受戒的人从东面南边的台阶退下到地面，向北绕坛，回到南面下层的西边台阶下，向东转，面向北方，向佛像行礼后站立。戒师们看到新受戒者过来，便从下层东边的台阶下来，向南走出，像雁行一样在华林间等待；新受戒者从后面走来，到达场地林间，才让受戒者走在前面。教授师引导十位戒师走出场地门，进入大界（寺院的范围），回到通常居住的地方。这些仪轨，是圣人所行的法则。因为佛法隐没已久，那些固执于旧规的人，认为这是新的仪轨，希望他们详细了解！ 我在干封二年二月八日以及夏季开始的时候，已经设立了戒坛，仍然依法进行受具足戒的仪式。当时前后参与受戒的有二十七人，大多来自各地，如雍州、洛州、虢州、蒲州、晋州、贝州、丹州、坊州、陇州、澧州、荆州、台州、并州等州，他们都依照戒坛受具足戒。所以我大致记录下来，让大家知道这不是谬误的缘起。各位同修、云游四方的僧人，如果听到我创建戒坛，心生向往前来参加的，我略微列出他们的名位，以便取信于后人。 终南山云居寺大德僧伽禅师 京师西明寺大德真懿律师 京师弘法寺大德恒善律师 终南山云际寺大德悟玄律师
English
English version Having summoned those who wished to receive the precepts, they were led to prostrate before the seats of the three senior monks (senior monks in the monastery), and then one by one they bowed to the ten preceptors. The master of ceremonies instructed them to kneel facing each other before the Karma Master (the monk who presides over the ordination ceremony), teaching them to beg for the precepts. After the Karma Master returned to his seat, he made a formal announcement according to the Dharma, asked questions and received answers, and then performed the Karma ritual with the Sangha (the monastic community) to complete the ordination. After that, all those receiving the precepts were made to kneel before the ten preceptors, and all those receiving the full precepts together faced north in front of the Buddha, kneeling to listen to the 'Last Admonitions' and then standing. The Preceptor (the monk who teaches the precepts) rose with an incense burner in hand, went to the head of the northern steps on the west side and stood there, guiding the ten preceptors down the steps, along the lower level facing south, then turning east, facing north, bowing three times before the Buddha image, and then standing. The Director (the monk in charge of maintaining order in the monastery) then led the newly ordained people down the steps from the eastern south side to the ground, circling the altar to the north, returning to the western steps of the lower level on the south side, turning east, facing north, bowing to the Buddha image, and then standing. When the preceptors saw the newly ordained people coming, they came down from the eastern steps of the lower level, went out to the south, and waited in a line like geese in the Hualin (a grove of trees); the newly ordained people came from behind, and only when they reached the Hualin in the courtyard were the ordained people allowed to go ahead. The Preceptor led the ten preceptors out of the courtyard gate and into the great boundary (the boundary of the monastery), returning to their usual residence. These rituals are the laws practiced by the saints. Because the Dharma has been hidden for a long time, those who stubbornly adhere to the old rules think that this is a new ritual, and I hope they will understand it in detail! On the eighth day of the second month of the second year of Ganfeng, and at the beginning of summer, I had already established the ordination platform and still performed the ordination ceremony according to the Dharma. At that time, there were twenty-seven people who participated in the ordination before and after, most of whom came from various places, such as Yongzhou, Luozhou, Guozhou, Puzhou, Jinzhou, Beizhou, Danzhou, Fangzhou, Longzhou, Lizhou, Jingzhou, Taizhou, and Bingzhou. They all received the full precepts according to the ordination platform. Therefore, I have recorded it roughly, so that everyone knows that this is not a false origin. Fellow practitioners and wandering monks, if you hear that I have established an ordination platform and are eager to come and participate, I will briefly list their names and positions in order to gain the trust of future generations. Great Virtue Monk Sangha Zen Master of Yunju Temple in Zhongnan Mountain Great Virtue Lawyer Zhenyi of Ximing Temple in the capital Great Virtue Lawyer Hengshan of Hongfa Temple in the capital Great Virtue Lawyer Wuxuan of Yunji Temple in Zhongnan Mountain
Chinese
京师西明寺大德薄尘法师 京师大慈恩寺大德弘度律师 昭陵瑶台寺大德道诚律师 终南山龙池寺智善律师 京师光明寺新罗国智仁律师 华州西岳沙门法藏禅师 终南山宝德寺道光律师 荆州长沙寺智藏律师 荆州景元山无行禅师 荆州覆船山玉泉寺弘景律师 并州六通寺智琮禅师 润州明庆寺玄寂律师 衡州南岳云峰寺义本律师 洋州傥城寺道寂律师 荆州天王寺道誉法师 荆州四层寺智璇禅师 京师西明寺大慈律师 京师西明寺四依律师 齐州东岳沙门明藏禅师 荆州安宝寺慧忍禅师 荆州善集寺道恪禅师 台州天台山白岩寺慧庄禅师 襄州岘山报善寺慧璇律师 荆州升觉寺慧琏禅师 荆州开圣寺慧俨禅师 荆州陟屺寺慧奖法师 荆州无量寺玄赜法师 洛州天宫寺守节法师 晋州沙门昙奖法师 东岳沙门名恪律师 京师空观寺行滔禅师 秦州麦积崖沙门法度禅师 虢州大兴国寺义方律师 荆州长沙寺德行律师 京师弘济寺怀素律师 自外不备列名。至如终南山大翠微寺等诸沙门 现代汉语译本： 京师西明寺的大德薄尘法师。 京师大慈恩寺的大德弘度律师。 昭陵瑶台寺的大德道诚律师。 终南山龙池寺的智善律师。 京师光明寺的新罗国智仁律师。 华州西岳的沙门法藏禅师。 终南山宝德寺的道光律师。 荆州长沙寺的智藏律师。 荆州景元山的无行禅师。 荆州覆船山玉泉寺的弘景律师。 并州六通寺的智琮禅师。 润州明庆寺的玄寂律师。 衡州南岳云峰寺的义本律师。 洋州傥城寺的道寂律师。 荆州天王寺的道誉法师。 荆州四层寺的智璇禅师。 京师西明寺的大慈律师。 京师西明寺的四依律师。 齐州东岳的沙门明藏禅师。 荆州安宝寺的慧忍禅师。 荆州善集寺的道恪禅师。 台州天台山白岩寺的慧庄禅师。 襄州岘山报善寺的慧璇律师。 荆州升觉寺的慧琏禅师。 荆州开圣寺的慧俨禅师。 荆州陟屺寺的慧奖法师。 荆州无量寺的玄赜法师。 洛州天宫寺的守节法师。 晋州的沙门昙奖法师。 东岳的沙门名恪律师。 京师空观寺的行滔禅师。 秦州麦积崖的沙门法度禅师。 虢州大兴国寺的义方律师。 荆州长沙寺的德行律师。 京师弘济寺的怀素律师。 此外未一一列名。至于终南山大翠微寺等诸位沙门。
English
English version: The Venerable Dharma Master Bo Chen of Ximing Temple (西明寺) in the capital. The Venerable Vinaya Master Hong Du of Daci'en Temple (大慈恩寺) in the capital. The Venerable Vinaya Master Dao Cheng of Yaotai Temple (瑶台寺) in Zhaoling. The Vinaya Master Zhi Shan of Longchi Temple (龙池寺) in Zhongnan Mountain. The Silla Vinaya Master Zhi Ren of Guangming Temple (光明寺) in the capital. The Samana Dharma Master Fa Zang of Xiyue (西岳) in Hua Prefecture. The Vinaya Master Dao Guang of Baode Temple (宝德寺) in Zhongnan Mountain. The Vinaya Master Zhi Zang of Changsha Temple (长沙寺) in Jing Prefecture. The Dhyana Master Wu Xing of Jingyuan Mountain (景元山) in Jing Prefecture. The Vinaya Master Hong Jing of Yuquan Temple (玉泉寺) on Fuchuan Mountain (覆船山) in Jing Prefecture. The Dhyana Master Zhi Cong of Liutong Temple (六通寺) in Bing Prefecture. The Vinaya Master Xuan Ji of Mingqing Temple (明庆寺) in Run Prefecture. The Vinaya Master Yi Ben of Yunfeng Temple (云峰寺) on Mount Nanyue (南岳) in Heng Prefecture. The Vinaya Master Dao Ji of Tangcheng Temple (傥城寺) in Yang Prefecture. The Dharma Master Dao Yu of Tianwang Temple (天王寺) in Jing Prefecture. The Dhyana Master Zhi Xuan of Sicheng Temple (四层寺) in Jing Prefecture. The Vinaya Master Da Ci of Ximing Temple (西明寺) in the capital. The Vinaya Master Si Yi of Ximing Temple (西明寺) in the capital. The Samana Dhyana Master Ming Zang of Dongyue (东岳) in Qi Prefecture. The Dhyana Master Hui Ren of Anbao Temple (安宝寺) in Jing Prefecture. The Dhyana Master Dao Ke of Shanji Temple (善集寺) in Jing Prefecture. The Dhyana Master Hui Zhuang of Baiyan Temple (白岩寺) on Mount Tiantai (天台山) in Tai Prefecture. The Vinaya Master Hui Xuan of Baoshan Temple (报善寺) on Xian Mountain (岘山) in Xiang Prefecture. The Dhyana Master Hui Lian of Shengjue Temple (升觉寺) in Jing Prefecture. The Dhyana Master Hui Yan of Kaisheng Temple (开圣寺) in Jing Prefecture. The Dharma Master Hui Jiang of Zhiqi Temple (陟屺寺) in Jing Prefecture. The Dharma Master Xuan Ze of Wuliang Temple (无量寺) in Jing Prefecture. The Dharma Master Shou Jie of Tiangong Temple (天宫寺) in Luo Prefecture. The Samana Dharma Master Tan Jiang of Jin Prefecture. The Samana Vinaya Master Ming Ke of Dongyue (东岳). The Dhyana Master Xing Tao of Kongguan Temple (空观寺) in the capital. The Samana Dhyana Master Fa Du of Maijishan (麦积崖) in Qin Prefecture. The Vinaya Master Yi Fang of Daxingguo Temple (大兴国寺) in Guo Prefecture. The Vinaya Master De Xing of Changsha Temple (长沙寺) in Jing Prefecture. The Vinaya Master Huai Su of Hongji Temple (弘济寺) in the capital. Others are not listed individually. As for the various Samanas of Da Cuiwei Temple (大翠微寺) in Zhongnan Mountain, etc. --------------------------------------------------------------------------------