Chinese
大正藏第 45 册 No. 1904 根本说一切有部出家授近圆羯磨仪范 No. 1904 根本说一切有部出家授近圆羯磨仪范 原夫赡部嘉运。至四佛释迦文如来遗教利见也。大元御世第五主。宪天述道。仁文义武。大光孝皇帝登极也。天资福慧。谛信内乘。普使万邦。咸归一化。虽敷天垂拱。而至治无垠。眷支那弘道。而在躬不息。欲以自佛相承。师资继踵。迄今不替。正戒仪范。为拳拳从善之行人。俾一一恒持于净戒。精练三业。坚守四仪。此实圣皇匡正佛法之睿旨也。昔因善逝与人天众。普说无诤声闻藏教。一切有部别解脱经。依此采拾。未得令得。律仪方便羯磨仪范。此乃圣光德师之总集也。始从天竺。次届西番。爰有洞达五明法王大士萨思迦扮底达。名称普闻。上足苾刍拔合思巴。乃吾门法主。大元帝师。道德恢隆。行位叵测。援兹仪范。衍布中原。令通解三藏比丘。住思观演说正本。翻译人善三国声明。辩才无碍。含伊罗国翰林承旨弹压孙传华文。译主生缘北庭都护府。解二种音。法词通辩。诸路释门总统。合台萨哩都通。暨翰林学士安藏。总以诸国言诠。奉诏译成仪式。序本帝师之亲制。绘为华迹以编陈。始末粗彰。聊记岁月。时庚午岁至元七年冬至后二日序。 现代汉语译本： 追溯往昔，在赡部洲（Jambudvipa，指我们所居住的这个世界）迎来了殊胜的时代，这是第四尊佛释迦牟尼如来（Sakyamuni Tathagata）遗留下来的教法，利益众生。大元朝第五位君主，宪天述道、仁文义武、大光孝皇帝登基。他天生具有福德和智慧，真诚地信仰内乘佛法，普遍地使万国都归于一统教化。虽然他以垂拱而治的方式治理天下，但他的至高统治却无边无际。他关怀支那（China，中国的旧称）弘扬佛法，亲自躬行而不懈怠。为了使佛法能够代代相传，师徒之间能够继承佛法，直到永远不衰败，他特别重视戒律的仪轨和规范，为了让那些立志从善的修行人，能够时时刻刻地持有清净的戒律，精进地修习身、口、意三业，坚定地守护行、住、坐、卧四种威仪。这实在是圣明的皇帝匡正佛法的英明旨意啊！ 过去，世尊（善逝，指佛陀）曾与人天大众，普遍宣说了没有诤论的声闻藏教法。《一切有部别解脱经》（Sarvastivada Pratimoksha Sutra）。依据此经，收集整理了那些尚未得到的，关于获得律仪的方便和羯磨（Karma，业）仪轨规范。这乃是圣光德师的总集。最初从天竺（India，古印度），然后传到西番（Tibet，西藏）。于是就有了精通五明的法王大士萨思迦班智达（Sakya Pandita），他的名称广为人知。他的上足弟子苾刍（Bhiksu，比丘）拔合思巴（Phagpa），乃是我们宗门的法主，大元帝师。他的道德高尚，修行境界深不可测。他依据这些仪轨规范，在中原地区广泛传播。让通晓三藏的比丘，安住于思维修观，演说正本。翻译之人精通三国的声明，辩才无碍，包括含伊罗国的翰林承旨弹压孙传华文。译主是生于北庭都护府的人，精通两种语言，对于佛法词语的理解和表达都非常通达。还有各路的释门总统合台萨哩都通，以及翰林学士安藏，他们都用各国的语言，奉皇帝的诏令翻译成仪式。序文是帝师亲自撰写的，绘制成华丽的图画来编排陈列。大致地彰显了事情的始末。姑且记录下岁月。时间是庚午年，至元七年冬至后的第二天所作的序。
English
English version: In the past, in the auspicious era of Jambudvipa (the world we live in), the teachings left by the fourth Buddha, Sakyamuni Tathagata, benefited all beings. The fifth ruler of the Great Yuan Dynasty, the Emperor who upheld the Way of Heaven, was benevolent, civil, righteous, and martial, and greatly filial. He was naturally endowed with blessings and wisdom, sincerely believed in the Inner Vehicle of Buddhism, and universally led all nations to unification through his teachings. Although he governed the world with folded hands, his supreme rule was boundless. He cared for the propagation of Buddhism in China, personally practicing it tirelessly. In order to ensure that the Buddha's teachings could be passed down from generation to generation, and that the relationship between teachers and disciples could continue without decline, he especially valued the rituals and norms of the precepts, so that those who aspire to do good can always uphold pure precepts, diligently cultivate the three karmas of body, speech, and mind, and firmly guard the four dignities of walking, standing, sitting, and lying down. This is truly the wise intention of the sagacious emperor to rectify Buddhism! In the past, the World Honored One (Sugata, referring to the Buddha) universally proclaimed the teachings of the Hearer Vehicle without contention to the assembly of humans and gods. The Sarvastivada Pratimoksha Sutra. Based on this sutra, those things that had not yet been obtained were collected and compiled, regarding the means of obtaining the precepts and the ritual norms of Karma. This is the compilation of the virtuous teacher Saint Light. It initially came from India, and then spread to Tibet. Then there was the great scholar Sakya Pandita, who was proficient in the five sciences, and whose name was widely known. His foremost disciple, the Bhiksu Phagpa, was the head of our school and the Imperial Preceptor of the Great Yuan Dynasty. His morality was noble, and his state of practice was unfathomable. He relied on these ritual norms to spread widely in the Central Plains. He allowed the Bhikshus who were proficient in the Tripitaka to dwell in contemplation and insight, and to expound the original text. The translator was proficient in the languages of three countries, and his eloquence was unimpeded, including Sun Chuanhua, the Hanlin Compiler from the country of Ham Il. The translator was born in the Protectorate of Beiting, and was proficient in two languages, and was very knowledgeable in the understanding and expression of Buddhist terms. There was also the General President of the Buddhist community of various routes, Hatai Salitu Tong, and the Hanlin Academician An Zang, who all used the languages of various countries to translate into rituals by imperial decree. The preface was personally written by the Imperial Preceptor, and was drawn into gorgeous pictures to be arranged and displayed. The beginning and end of the matter are roughly highlighted. Let us record the years. The time is the year Gengwu, the second day after the winter solstice of the seventh year of Zhiyuan. --------------------------------------------------------------------------------
Chinese
出家授近圆羯磨仪范(苾刍习学略法附) 元帝师苾刍拔合思巴集 敬礼一切智。 凡有欲求出家者。随意诣一师处。师即应问所有障法。应如是问。汝非外道否。汝非年不满十五否。汝虽年满十五非不能惊乌否。虽能惊乌非年不满七岁否。汝非奴等否。汝非负债否。汝非父母不听许否。汝虽父母不听许非不远乡所否。汝非有疾病否。汝非污苾刍尼否。汝非贼住否。汝非别住否。汝非不共住否。汝非蠲割人否。汝非黄门否。汝非化人否。汝非傍生否。汝非趣外道否(曾作外道先已出家还归外道更复重来)。汝非杀母否。汝非杀父否。汝非杀阿罗汉否。汝非破和合僧否。汝非恶心出佛身血否。汝不于四他胜中随有犯否。汝非因有所犯为不悔过故众所驱摈否。汝非瘸手等否(支节不具)。汝非黄发等否。汝非独指甲等否。汝非王所拣别等否。汝非王不听许否。汝虽王不听许非不远乡所否。汝非强盗名称否。汝非毒害人否。汝非皮匠人否。汝非屠脍人非。汝非鄙贱种族人否。汝非非人趣否。汝非北俱卢洲人否。汝非再三转相人否。汝非似男子妇人否。汝非疏陋人否。汝非别州异貌人否。问障法时若言是者。便可答言。随汝意去。若遍净者即应摄受。可授邬波索迦律仪戒。如是授时先教求出家者。最 现代汉语译本： 出家授近圆羯磨仪范(苾刍（佛教僧侣）习学略法附) 元帝师苾刍拔合思巴集 敬礼一切智。 凡是有想要出家的人，随意去一位师父处。师父就应该询问他所有障碍出家的事情。应该这样问：你不是外道（佛教以外的宗教）吧？你不是年龄不满十五岁吧？你虽然年龄满十五岁，不是不能惊吓乌鸦吧？虽然能惊吓乌鸦，不是年龄不满七岁吧？你不是奴隶等身份吧？你没有欠债吧？你没有父母不允许你出家吧？你虽然父母不允许你出家，不是离家不远吧？你没有疾病吧？你没有玷污过苾刍尼（比丘尼，女性佛教僧侣）吧？你不是贼人居住的身份吧？你不是正在别住（因犯戒而受罚的僧侣所住之处）吧？你不是不共住（被禁止与僧团共同生活的僧侣）吧？你不是被阉割的人吧？你不是黄门（性功能不健全的人）吧？你不是化人（变化出来的人）吧？你不是傍生（畜生）吧？你不是趋向外道的人吧（曾经做过外道，先已出家又还归外道，现在再次前来出家）？你没有杀害母亲吧？你没有杀害父亲吧？你没有杀害阿罗汉（已证悟的圣者）吧？你没有破坏僧团的和合吧？你没有恶意使佛陀流血吧？你没有在四种他胜罪（最严重的罪行）中犯任何一种吧？你不是因为有所犯戒，因为不肯悔过而被僧团驱逐吧？你不是瘸手等残疾吧（肢体不全）？你不是黄发等不正常的生理特征吧？你不是独指甲等不正常的生理特征吧？你不是被国王特别拣选出来的人吧？你没有被国王不允许出家吧？你虽然被国王不允许出家，不是离家不远吧？你不是强盗的身份吧？你不是会用毒药害人的人吧？你不是皮匠吧？你不是屠夫吧？你不是卑贱种族的人吧？你不是非人趣（天龙八部等）的众生吧？你不是北俱卢洲的人吧？你不是再三转变性别的人吧？你不是像男子的妇人吧？你不是长相丑陋的人吧？你不是来自其他州，相貌奇异的人吧？ 询问障碍出家的情况时，如果回答‘是’，就可以回答说：‘随你的意愿去吧。’如果全部清净，就应该接纳他。可以授予邬波索迦（优婆塞，在家男居士）律仪戒。这样授予时，先教导求出家的人，最
English
English version: Ordination Procedure for a Fully Ordained Monk (with Appendix on Essential Practices for a Bhikshu (Buddhist Monk) to Learn) Compiled by Imperial Preceptor Bhikshu Phagpa Homage to the All-Knowing. Whoever desires to renounce the world and become a monk should go to a teacher. The teacher should then inquire about any impediments to ordination. The questions should be as follows: 'Are you not a follower of other religions (non-Buddhist)? Are you not under the age of fifteen? Although you are fifteen, are you able to scare away crows? Although you can scare away crows, are you not under the age of seven? Are you not a slave, etc.? Are you not in debt? Do your parents not permit you to renounce the world? Although your parents do not permit you, are you not far from home? Do you not have any illnesses? Have you not defiled a Bhikshuni (female Buddhist monk)? Are you not living as a thief? Are you not undergoing separate probation (a monk undergoing punishment for violating precepts)? Are you not excluded from communal living (a monk forbidden from living with the monastic community)? Are you not a castrated person? Are you not a eunuch? Are you not a transformation being (a being created through magical transformation)? Are you not an animal? Are you not inclined towards other religions (having previously been a follower of other religions, having renounced the world and then returned to those religions, and now seeking ordination again)? Have you not killed your mother? Have you not killed your father? Have you not killed an Arhat (an enlightened being)? Have you not caused disunity in the Sangha (monastic community)? Have you not maliciously drawn blood from the Buddha? Have you not committed any of the four Parajikas (most severe transgressions)? Have you not been expelled by the Sangha for refusing to repent for a transgression? Are you not crippled, etc. (having incomplete limbs)? Are you not having abnormal physical characteristics such as yellow hair? Are you not having abnormal physical characteristics such as single fingernail? Are you not someone specially selected by the king? Are you not someone whose renunciation is not permitted by the king? Although your renunciation is not permitted by the king, are you not far from home? Are you not known as a robber? Are you not someone who poisons people? Are you not a tanner? Are you not a butcher? Are you not from a low caste? Are you not a being from a non-human realm? Are you not from Uttarakuru (a mythical continent)? Are you not someone who changes gender repeatedly? Are you not a woman who resembles a man? Are you not ugly? Are you not from another region with strange features?' When inquiring about impediments, if the answer is 'yes', then one can reply, 'Go as you wish.' If all is pure, then one should accept him. One can administer the precepts of a Upasaka (lay male devotee). When administering them, first teach the one seeking ordination, the most --------------------------------------------------------------------------------
Chinese
初令礼敬佛三遍已。次令礼敬轨范师三遍。在前蹲居合掌。教作是说。 大德存念。我某甲。始从今时乃至命存。归依佛陀两足中尊。归依达磨离欲中尊。归依僧伽诸众中尊。大德证知。我尽形寿。是邬波索迦。如是三说至第三番。应言阿遮利耶证知。师云好。答云善。此是授邬波索迦律仪竟。 次授邬波索迦五学处教云。汝随我说。 阿遮利耶存念。如诸圣阿罗汉乃至命存。弃舍杀生。远离杀生。我某甲亦如是。始从今时乃至命存。弃舍杀生远离杀生。此第一支。是诸圣阿罗汉之所学处。我当随学随作随持。又如诸圣阿罗汉乃至命存。弃舍偷盗邪淫妄语。果实酒酝造酒令醉乱性。放逸之处。乃至远离果实酒酝造酒令醉乱性放逸之处。我某甲亦如是。始从今时乃至命存。弃舍偷盗邪淫妄语。果实酒酝造酒令醉乱性放逸之处。此五支学处。是诸圣阿罗汉之所学处。我当随学随作随持。师云好。答云善。此是邬波索迦仪范竟。 次差一苾刍作白众。彼应问本师云。所有障难并已问未。答言已问。若问者善。若不问而白者。得越法罪。次为白众。一切僧伽当须尽集。或巡房告知。次将至众中致礼敬已。在上座前蹲居合掌。作如是说。 大德僧伽存念。此某甲从邬波驮耶某甲。希求出家。在俗 现代汉语译本 首先，让他礼敬佛陀三遍。然后，让他礼敬轨范师（Acharya，导师）三遍。在轨范师面前蹲下，合起手掌，教他说： ‘大德（Mahāthera，长老）请记住。我某甲（姓名），从现在开始直到生命结束，皈依佛陀（Buddha），两足中至尊。皈依达磨（Dharma），离欲中至尊。皈依僧伽（Saṃgha），诸众中至尊。大德请见证。我尽此一生，是邬波索迦（Upāsaka，近事男）。’这样说三遍，到第三遍时，应说‘阿遮利耶（Acharya，导师）请见证’。导师说‘好’，回答说‘善’。这是授予邬波索迦律仪完毕。 接下来，授予邬波索迦五学处，教导说：‘你随我说。’ ‘阿遮利耶（Acharya，导师）请记住。如诸圣阿罗汉（Arhat，应供）直到生命结束，弃舍杀生，远离杀生。我某甲（姓名）也如是，从现在开始直到生命结束，弃舍杀生，远离杀生。此第一支，是诸圣阿罗汉之所学处，我应当随学随作随持。又如诸圣阿罗汉直到生命结束，弃舍偷盗、邪淫、妄语、果实酒酝造酒令醉乱性，放逸之处，乃至远离果实酒酝造酒令醉乱性放逸之处。我某甲也如是，从现在开始直到生命结束，弃舍偷盗、邪淫、妄语、果实酒酝造酒令醉乱性放逸之处。此五支学处，是诸圣阿罗汉之所学处，我应当随学随作随持。’导师说‘好’，回答说‘善’。这是邬波索迦仪范完毕。 接下来，安排一位比丘（Bhiksu，出家男众）作白众。他应该问本师说：‘所有的障碍都已问过了吗？’回答说‘已问’。如果问了就好。如果不问而白众，就犯了越法罪。接下来为白众，一切僧伽（Saṃgha，僧团）都必须聚集。或者巡房告知。然后带到僧众中，致礼敬后，在上座前蹲下合掌，这样说： ‘大德僧伽（Saṃgha，僧团）请记住。此某甲（姓名）从邬波驮耶（Upādhyāya，亲教师）某甲（姓名）处，希望出家，在俗。