English
English version First, have him pay homage to the Buddha three times. Then, have him pay homage to the Acharya (guide/teacher) three times. Squatting in front, with palms together, teach him to say: 'Venerable Sirs, be mindful. I, so-and-so (name), from this moment until life's end, take refuge in the Buddha (Buddha), the most honored among bipeds. I take refuge in the Dharma (Dharma), the most honored among those free from desire. I take refuge in the Sangha (Saṃgha), the most honored among all assemblies. Venerable Sirs, bear witness. For the rest of my life, I am an Upāsaka (layman).' Say this three times, and on the third time, say, 'Acharya (teacher), bear witness.' The teacher says, 'Good,' and the response is, 'Excellent.' This completes the granting of the Upāsaka precepts. Next, grant the Upāsaka five training precepts, teaching: 'Repeat after me.' 'Acharya (teacher), be mindful. Just as the noble Arhats (worthy ones) until life's end, abandon killing, abstain from killing, so too I, so-and-so (name), from this moment until life's end, abandon killing, abstain from killing. This first branch is a training followed by the noble Arhats, and I shall follow, practice, and uphold it. Furthermore, just as the noble Arhats until life's end, abandon stealing, sexual misconduct, false speech, and intoxicants made from fruit, liquor, or brewing, which cause intoxication, leading to heedlessness, and abstain from intoxicants made from fruit, liquor, or brewing, which cause intoxication, leading to heedlessness, so too I, so-and-so (name), from this moment until life's end, abandon stealing, sexual misconduct, false speech, and intoxicants made from fruit, liquor, or brewing, which cause intoxication, leading to heedlessness. These five branches of training are those followed by the noble Arhats, and I shall follow, practice, and uphold them.' The teacher says, 'Good,' and the response is, 'Excellent.' This completes the Upāsaka conduct. Next, appoint a Bhiksu (monk) to make the announcement to the Sangha. He should ask the preceptor, 'Have all obstacles been inquired about?' The reply is, 'They have been inquired about.' If the inquiry has been made, it is good. If the announcement is made without inquiry, a transgression is committed. Next, announce to the Sangha (community), 'The entire Sangha (community) must assemble.' Or inform them by visiting their dwellings. Then, bring him to the Sangha, pay respects, and squatting before the senior monk with palms together, say: 'Venerable Sangha (community), be mindful. This so-and-so (name), from Upādhyāya (preceptor) so-and-so (name), seeks ordination, while still a layman.' --------------------------------------------------------------------------------
Chinese
白衣未落须发。愿于善说法律出家。此某甲愿欲出家剃除须发。披染色衣起正信心。舍家趣于非家。从邬波驮耶某甲。求出家。言无遮难遍净。僧伽许某甲出家否。众咸言。若遍净者。应与出家。俱问者善。如不问者。得越法罪。此是为出家白众僧仪范竟。 次请为五波驮耶者。礼亲教师已蹲居合掌。作如是说。 阿遮利耶存念。我某甲今请阿遮利耶。为邬波驮耶。愿阿遮利耶为我作邬波驮耶由阿遮利耶为邬波驮耶故。我当出家。如是三说。至第三番。应言由邬波驮耶为邬波驮耶故。师云好。答云善。此是请邬波驮耶仪范竟。 次为请苾刍看剃发者。彼便尽剃。其人后悔。佛言。应留顶上少发。问曰。除尔顶髻不。若言不者。应言随汝意去。若言除者。应可剃除。次与洗浴。若寒与汤热授冷水。 次亲教师应与钵器。并与染衣。彼接师足至自顶已可授钵衣。 次亲教师可与着衣与着裙时。当须检察。恐是无根二根及不全等。此是初作仪范竟。 次授三归依。并出家者。先令礼敬佛。次令礼亲教师已。蹲居合掌。教作是说。邬波驮耶存念。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。彼薄伽梵如来应供正等觉释迦牟尼释迦师子释迦帝王我等 现代汉语译本 白衣未褪去，须发也未剃落之人，希望在善说的法律（Dharma，佛法）下出家。此某甲（姓名代称）希望出家，剃除须发，披上染色的袈裟，生起真正的信心，舍弃家庭生活，走向非家庭生活。从邬波驮耶（Upadhyaya，亲教师）某甲处，请求出家。言语中没有阻碍，清净无染。僧伽（Samgha，僧团）允许某甲出家吗？大众都说：‘如果清净无染，应当允许出家。’共同提问的人是好的，如果不提问，就犯了越法罪。这是为出家而向僧众禀白的仪轨完毕。 接下来是请求五波驮耶（Upadhyaya，亲教师）的环节。礼拜亲教师后，蹲下合掌，这样说： ‘阿遮利耶（Acarya，轨范师）请记住，我某甲现在请求阿遮利耶作为我的邬波驮耶。愿阿遮利耶为我作邬波驮耶，因为阿遮利耶作为邬波驮耶的缘故，我将出家。’这样说三遍。到第三遍时，应该说‘因为邬波驮耶作为邬波驮耶的缘故’。老师说‘好’，回答说‘善’。这是请求邬波驮耶的仪轨完毕。 接下来是请比丘（Bhiksu，出家男众）来看剃发的人。他们便全部剃掉（头发）。那人（剃发者）后悔了。佛说：‘应该留下头顶上少许头发。’问：‘除去你的顶髻吗？’如果说‘不’，应该说‘随你的意愿去留’。如果说‘除去’，应该可以剃除。接下来给他洗浴。如果寒冷，给他热水，如果炎热，给他冷水。 接下来，亲教师应该给他钵器（patra，食器），并给他染色的衣服（kasaya，袈裟）。他接过老师的脚，放到自己的头顶，然后可以授予钵和衣服。 接下来，亲教师可以给他穿衣服。在穿裙子（下裙）的时候，应当仔细检查，恐怕是没有根、两根以及不齐全等情况。这是最初制作的仪轨完毕。 接下来，授予三归依。对于出家的人，先让他礼敬佛陀（Buddha）。然后让他礼拜亲教师后，蹲下合掌，教他这样说：‘邬波驮耶请记住，我某甲从现在开始，乃至生命存在，归依佛陀，两足中的至尊；归依达磨（Dharma，佛法），离欲中的至尊；归依僧伽（Samgha，僧团），诸众中的至尊。’彼薄伽梵（Bhagavan，世尊）如来（Tathagata，如来）应供（Arhat，阿罗汉）正等觉（Samyaksambuddha，正等觉者）释迦牟尼（Sakyamuni，释迦牟尼）释迦师子（Sakyasimha，释迦狮子）释迦帝王（Sakya Emperor，释迦王）我等
English
English version A person whose white clothes have not been removed and whose hair has not been shaved wishes to be ordained under the well-spoken Dharma (Dharma). This so-and-so (a placeholder for a name) wishes to be ordained, shave his hair, wear dyed robes, generate true faith, abandon household life, and go to a non-household life. From Upadhyaya (Upadhyaya, preceptor) so-and-so, he requests ordination. There are no impediments in his speech, and he is pure. Does the Sangha (Samgha, monastic community) permit so-and-so to be ordained? The assembly all says: 'If he is pure, he should be permitted to be ordained.' It is good for those who ask together; if they do not ask, they commit the offense of transgressing the law. This concludes the procedure for informing the Sangha for ordination. Next is the procedure for requesting the five Upadhyayas (Upadhyaya, preceptors). After bowing to the preceptor, squat down and join the palms, saying as follows: 'Acarya (Acarya, instructor), please remember, I, so-and-so, now request Acarya to be my Upadhyaya. May Acarya be my Upadhyaya; because Acarya is my Upadhyaya, I will be ordained.' Say this three times. On the third time, one should say, 'Because Upadhyaya is my Upadhyaya.' The teacher says 'Good,' and the answer is 'Excellent.' This concludes the procedure for requesting the Upadhyaya. Next is to ask a Bhiksu (Bhiksu, ordained male) to watch the person shaving his head. They then shave it all off. The person (the shaver) regrets it. The Buddha said: 'One should leave a little hair on the top of the head.' Ask: 'Remove your topknot?' If he says 'No,' one should say 'Leave it or remove it as you wish.' If he says 'Remove it,' it should be shaved off. Next, give him a bath. If it is cold, give him hot water; if it is hot, give him cold water. Next, the preceptor should give him a bowl (patra, alms bowl) and dyed robes (kasaya, monastic robe). He receives the teacher's feet, places them on his head, and then the bowl and robes can be given. Next, the preceptor can give him clothes to wear. When putting on the skirt (lower robe), one should carefully inspect it, lest it be without roots, with two roots, or incomplete. This concludes the initial procedure. Next, bestow the Three Refuges. For the person being ordained, first have him pay homage to the Buddha (Buddha). Then have him bow to the preceptor, squat down, join the palms, and teach him to say: 'Upadhyaya, please remember, I, so-and-so, from this time forward, until life exists, take refuge in the Buddha, the most honored among two-legged beings; take refuge in the Dharma (Dharma, teachings), the most honored among those free from desire; take refuge in the Sangha (Samgha, community), the most honored among all assemblies.' That Bhagavan (Bhagavan, the Blessed One), Tathagata (Tathagata, Thus Come One), Arhat (Arhat, worthy one), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), Sakyamuni (Sakyamuni, Sage of the Sakyas), Sakyasimha (Sakyasimha, Lion of the Sakyas), Sakya Emperor (Sakya Emperor), we... --------------------------------------------------------------------------------
Chinese
至尊。彼既出家。我当随出。弃舍俗容出家形相。我正授持。我今正趣。如是三说。至第三番。应言我因事至说名。邬波驮耶名某甲。师云好。答云善。此是出家仪范竟。 次亲教师应付一苾刍。与授沙弥律仪护者。彼即应问亲教师。此人如何是遍净否。若遍净者。应作沙弥。次礼敬佛礼轨范师。蹲居合掌。应如是说。 大德存念。我某甲始从今时乃至命存。归依佛陀两足中尊。归依达摩离欲中尊。归依僧伽诸众中尊。愿大德证知。尽形寿我是沙弥。如是三说。至第三番。应言愿阿遮利耶证知。尽形寿我是沙弥。师云好。答云善。此是授沙弥律仪轨范竟。 次除阿遮利外随一苾刍。即当量影作商矩指。并昼夜分时等法。皆如苾刍戒中作。 次授十学处教云。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。弃舍偷盗淫欲妄语。果实酒酝造酒令醉乱性放逸之处。歌舞作乐香鬘璎珞涂彩。高床大床非时食。畜金银乃至远离畜金银。我某甲亦如是。始从今时乃至命存。弃舍偷盗淫欲妄语。果实酒酝造酒令醉乱性放逸之处。歌舞作乐香鬘璎 现代汉语译本： 至尊（Bhagavan，佛的尊称）。他既然已经出家，我应当跟随他出家，舍弃世俗的容貌，现出出家的形相。我正确地接受和奉持（出家），我现在正趋向于（出家）。这样说三遍。到第三遍时，应该说我因事而来，说出我的名字。邬波驮耶（Upadhyaya，亲教师）的名字是某甲。师父说‘好’。回答说‘善’。这是出家仪范完毕。 接下来，亲教师应该安排一位比丘（Bhiksu，出家男众），作为授予沙弥（Sramanera，出家男众预备阶段）律仪的护法者。这位比丘应该问亲教师，这个人是否清净。如果清净，就应该让他做沙弥。然后礼敬佛陀，礼敬轨范师。蹲下合掌，应该这样说： 大德（Bhante，对出家人的尊称）请记住。我某甲从现在开始，乃至生命存在，归依佛陀，两足中最为尊贵者。归依达摩（Dharma，佛法），离欲中最为尊贵者。归依僧伽（Sangha，僧团），诸众中最为尊贵者。愿大德知晓，尽我一生都是沙弥。这样说三遍。到第三遍时，应该说愿阿遮利耶（Acarya，导师）知晓，尽我一生都是沙弥。师父说‘好’。回答说‘善’。这是授予沙弥律仪的轨范完毕。 接下来，除了阿遮利耶之外，随便一位比丘，就应该测量影子，制作商矩（shankhu，日影测量工具），指示昼夜分时等方法，都像比丘戒中那样做。 接下来，授予十学处，教导说：你随我说。阿遮利耶请记住。如诸圣阿罗汉（Arhat，断尽烦恼的圣者）乃至生命存在，舍弃杀生，远离杀生。我某甲也这样，从现在开始，乃至生命存在，舍弃杀生，远离杀生。这是第一条。是诸圣阿罗汉所学习之处。我应当随学、随作、随持。又如诸圣阿罗汉乃至生命存在，舍弃偷盗、淫欲、妄语，果实酒酝、造酒令醉乱性放逸之处，歌舞作乐、香鬘璎珞涂彩，高床大床、非时食，畜金银乃至远离畜金银。我某甲也这样，从现在开始，乃至生命存在，舍弃偷盗、淫欲、妄语，果实酒酝、造酒令醉乱性放逸之处，歌舞作乐、香鬘璎珞
English
English version: Venerable Sir (Bhagavan, an honorific title for the Buddha). Since he has already renounced the world, I should follow him into homelessness, abandoning the appearance of a layperson and assuming the form of a renunciant. I am correctly accepting and upholding (renunciation), I am now proceeding towards (renunciation). Thus, say this three times. On the third repetition, one should say, 'I have come because of this matter, stating my name.' The name of the Upadhyaya (Upadhyaya, preceptor) is so-and-so. The teacher says, 'Good.' The response is, 'Excellent.' This concludes the procedure for ordination. Next, the preceptor should assign a Bhiksu (Bhiksu, ordained male monastic) to act as the protector when conferring the Sramanera (Sramanera, novice monk) precepts. That Bhiksu should then ask the preceptor whether this person is pure. If he is pure, he should be made a Sramanera. Then, pay homage to the Buddha and the guiding teacher. Squatting and with palms joined, one should say thus: Venerable Sir (Bhante, an honorific title for a monk), please remember. I, so-and-so, from this moment until the end of my life, take refuge in the Buddha, the most honored among bipeds. I take refuge in the Dharma (Dharma, the teachings of the Buddha), the most honored among those free from desire. I take refuge in the Sangha (Sangha, the monastic community), the most honored among groups. May the Venerable Sir know that for the rest of my life, I am a Sramanera. Thus, say this three times. On the third repetition, one should say, 'May the Acarya (Acarya, teacher) know that for the rest of my life, I am a Sramanera.' The teacher says, 'Good.' The response is, 'Excellent.' This concludes the procedure for conferring the Sramanera precepts. Next, any Bhiksu other than the Acarya should measure the shadow, make a shankhu (shankhu, a sundial), and indicate the divisions of day and night, etc., just as is done in the Bhiksu precepts. Next, the ten training precepts are given, with the instruction: 'Repeat after me.' Acarya, please remember. Just as the noble Arhats (Arhat, enlightened beings who have eradicated all defilements), for as long as they live, abandon killing and abstain from killing, so too I, so-and-so, from this moment until the end of my life, abandon killing and abstain from killing. This is the first precept. It is what the noble Arhats practice. I shall follow, practice, and uphold it. And just as the noble Arhats, for as long as they live, abandon stealing, sexual misconduct, false speech, fruit wine, brewing intoxicants that cause intoxication and heedlessness, dancing, singing, instrumental music, garlands, perfumes, adornments, high beds, large beds, untimely meals, possessing gold and silver, and even abstain from possessing gold and silver, so too I, so-and-so, from this moment until the end of my life, abandon stealing, sexual misconduct, false speech, fruit wine, brewing intoxicants that cause intoxication and heedlessness, dancing, singing, instrumental music, garlands, perfumes, --------------------------------------------------------------------------------