Chinese
珞涂彩。高床大床非时食。畜金银乃至远离畜金银。此十支学处。是诸圣阿罗汉之所学处。我当随学随作随持。师云好。答云善。此是授沙弥戒仪范竟。 授具足戒仪范 若彼年满二十者。邬波驮耶师应与求钵及三衣等。为请羯磨师屏教师。并入坛场。诸苾刍众若共集时。其半月间。于防护忏悔守持内。各各思寻。知已过犯。应以防护忏悔守持熏修。然后方坐。若中国者可集十众等。若边国者共律师。可集五众等。令受戒者。初礼敬佛三遍。次众僧处一一各须礼敬三遍。然敬有二种。一谓五轮至地(谓是额轮二手掌轮二膝轮)。二谓两手执师腨足任行。于一既致敬已。应请邬波驮耶。先以礼敬置一砖或坏以草敷上。受戒者。其上蹲居合掌。若先是邬波驮耶。或是阿遮利耶者。随时称说。若先非二师者。应云大德。或云尊者。若请轨范师者。类此应为。当具威仪。作如是说。 大德存念。我某甲今请大德为邬波驮耶。愿大德为我作邬波驮耶。由大德为邬波驮耶故当授近圆。如是三说至第三番。应言由邬波驮耶为邬波驮耶故。当授近圆。师云好。答云善。此是请邬波驮耶仪范竟。次邬波驮耶师。应可加持三法衣。若是割截缝刺衣者。应如是加持。将三法衣。令各各叠共搭彼人左肩上。后亲教师共受戒人 现代汉语译本： 珞涂彩（一种颜色的名称）。高床大床非时食（不合时宜的食物）。畜金银乃至远离畜金银（积蓄金银，乃至远离积蓄金银）。此十支学处（这十条戒律）。是诸圣阿罗汉之所学处（是所有圣者阿罗汉所学习的地方）。我当随学随作随持（我应当跟随学习，跟随实践，跟随坚持）。师云好（师父说好）。答云善（回答说好）。此是授沙弥戒仪范竟（这是授予沙弥戒的仪轨完毕）。 授具足戒仪范（授予具足戒的仪轨） 若彼年满二十者（如果那个人年满二十岁）。邬波驮耶师（Upadhyaya，亲教师）应与求钵及三衣等（应该给予他钵和三衣等）。为请羯磨师屏教师（为他请羯磨师和屏教师）。并入坛场（并且进入坛场）。诸苾刍众若共集时（各位比丘如果共同聚集时）。其半月间（在这半个月期间）。于防护忏悔守持内（在防护、忏悔、守持之中）。各各思寻（各自思考）。知已过犯（知道自己已经犯下的过错）。应以防护忏悔守持熏修（应该用防护、忏悔、守持来熏修）。然后方坐（然后才能坐下）。若中国者可集十众等（如果是中国，可以聚集十位比丘等）。若边国者共律师（如果是边远地区，和律师一起）。可集五众等（可以聚集五位比丘等）。令受戒者（让受戒的人）。初礼敬佛三遍（首先礼敬佛三遍）。次众僧处一一各须礼敬三遍（然后对各位僧众一一都要礼敬三遍）。然敬有二种（然而礼敬有两种）。一谓五轮至地（一种是五轮着地，五轮指的是额头、双手掌和双膝）。二谓两手执师腨足任行（另一种是双手抓住师父的小腿，任由师父行走）。于一既致敬已（在一种礼敬完毕后）。应请邬波驮耶（应该迎请Upadhyaya，亲教师）。先以礼敬置一砖或坏以草敷上（先用礼敬的方式放置一块砖，或者用草铺在坏的地方）。受戒者（受戒的人）。其上蹲居合掌（在那上面蹲着，合掌）。若先是邬波驮耶（Upadhyaya，亲教师）。或是阿遮利耶者（Acharya，阿阇梨）。随时称说（随时称呼）。若先非二师者（如果之前不是这两位师父）。应云大德（应该说‘大德’）。或云尊者（或者说‘尊者’）。若请轨范师者（如果迎请轨范师）。类此应为（也应该这样）。当具威仪（应当具备威仪）。作如是说（这样说）。 大德存念（请大德记住）。我某甲今请大德为邬波驮耶（Upadhyaya，亲教师）（我某甲现在迎请大德为Upadhyaya，亲教师）。愿大德为我作邬波驮耶（Upadhyaya，亲教师）（希望大德为我做Upadhyaya，亲教师）。由大德为邬波驮耶（Upadhyaya，亲教师）故当授近圆（因为大德是Upadhyaya，亲教师，所以应当授予我近圆戒）。如是三说至第三番（这样说三遍，直到第三遍）。应言由邬波驮耶（Upadhyaya，亲教师）为邬波驮耶（Upadhyaya，亲教师）故（应该说因为Upadhyaya，亲教师，是Upadhyaya，亲教师的缘故）。当授近圆（应当授予我近圆戒）。师云好（师父说好）。答云善（回答说好）。此是请邬波驮耶仪范竟（这是迎请Upadhyaya，亲教师的仪轨完毕）。次邬波驮耶师（接下来Upadhyaya，亲教师）。应可加持三法衣（应该加持三法衣）。若是割截缝刺衣者（如果是割截缝制的衣服）。应如是加持（应该这样加持）。将三法衣（将三法衣）。令各各叠共搭彼人左肩上（让它们各自叠好，共同搭在那人的左肩上）。后亲教师共受戒人（然后亲教师和受戒人）。 English version: 'Luotu Cai' (珞涂彩, name of a color). 'Gao Chuang Da Chuang Fei Shi Shi' (高床大床非时食, high and large beds, and untimely food). 'Xu Jin Yin Nai Zhi Yuan Li Xu Jin Yin' (畜金银乃至远离畜金银, accumulating gold and silver, and even refraining from accumulating gold and silver). These ten precepts are the learning places of all noble Arhats. I shall follow, learn, practice, and uphold them. The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for conferring the Shramanera (沙弥) precepts. The Ceremony for Conferring the Full Ordination (具足戒) If that person is twenty years old, the Upadhyaya (邬波驮耶, preceptor) should provide him with a bowl and the three robes, etc. He should invite a Karmacharya (羯磨师, action master) and a secret teacher for him, and enter the altar. When the Bhikshu (苾刍) assembly gathers, during those fifteen days, within the protection, repentance, and upholding, each should contemplate and reflect, knowing their past transgressions. They should cultivate themselves with protection, repentance, and upholding before sitting down. If in China, ten monks or more can be gathered. If in a border country, together with a Vinaya master, five monks or more can be gathered. Let the one receiving the precepts first pay homage to the Buddha three times. Then, at each place of the Sangha (僧), he must pay homage three times. There are two kinds of homage. One is with the five wheels touching the ground (referring to the forehead, the two palms, and the two knees). The other is with both hands holding the teacher's calves, allowing him to walk. Once one type of homage is completed, the Upadhyaya (邬波驮耶, preceptor) should be invited. First, with reverence, place a brick or a broken piece of tile with grass on top. The one receiving the precepts should squat on it with palms together. If he was previously an Upadhyaya (邬波驮耶, preceptor) or an Acharya (阿遮利耶, teacher), he should address them accordingly. If he was not previously either of these two teachers, he should say 'Great Virtue' or 'Venerable One.' If inviting a preceptor of conduct, it should be done similarly. He should be dignified and say as follows: 'Great Virtue, please be mindful. I, so-and-so, now invite Great Virtue to be my Upadhyaya (邬波驮耶, preceptor). I wish that Great Virtue would act as my Upadhyaya (邬波驮耶, preceptor). Because Great Virtue is my Upadhyaya (邬波驮耶, preceptor), I shall receive the full ordination.' Say this three times, until the third time, one should say, 'Because the Upadhyaya (邬波驮耶, preceptor) is the Upadhyaya (邬波驮耶, preceptor), I shall receive the full ordination.' The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for inviting the Upadhyaya (邬波驮耶, preceptor). Next, the Upadhyaya (邬波驮耶, preceptor) should bless the three Dharma robes. If they are robes that have been cut, sewn, and stitched, they should be blessed as follows. Take the three Dharma robes and have them folded and draped together over the person's left shoulder. Then, the preceptor and the one receiving the precepts...
English
"Luotu Cai" (珞涂彩, name of a color). "Gao Chuang Da Chuang Fei Shi Shi" (高床大床非时食, high and large beds, and untimely food). "Xu Jin Yin Nai Zhi Yuan Li Xu Jin Yin" (畜金银乃至远离畜金银, accumulating gold and silver, and even refraining from accumulating gold and silver). These ten precepts are the learning places of all noble Arhats. I shall follow, learn, practice, and uphold them. The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for conferring the Shramanera (沙弥) precepts. The Ceremony for Conferring the Full Ordination (具足戒) If that person is twenty years old, the Upadhyaya (邬波驮耶, preceptor) should provide him with a bowl and the three robes, etc. He should invite a Karmacharya (羯磨师, action master) and a secret teacher for him, and enter the altar. When the Bhikshu (苾刍) assembly gathers, during those fifteen days, within the protection, repentance, and upholding, each should contemplate and reflect, knowing their past transgressions. They should cultivate themselves with protection, repentance, and upholding before sitting down. If in China, ten monks or more can be gathered. If in a border country, together with a Vinaya master, five monks or more can be gathered. Let the one receiving the precepts first pay homage to the Buddha three times. Then, at each place of the Sangha (僧), he must pay homage three times. There are two kinds of homage. One is with the five wheels touching the ground (referring to the forehead, the two palms, and the two knees). The other is with both hands holding the teacher's calves, allowing him to walk. Once one type of homage is completed, the Upadhyaya (邬波驮耶, preceptor) should be invited. First, with reverence, place a brick or a broken piece of tile with grass on top. The one receiving the precepts should squat on it with palms together. If he was previously an Upadhyaya (邬波驮耶, preceptor) or an Acharya (阿遮利耶, teacher), he should address them accordingly. If he was not previously either of these two teachers, he should say 'Great Virtue' or 'Venerable One.' If inviting a preceptor of conduct, it should be done similarly. He should be dignified and say as follows: 'Great Virtue, please be mindful. I, so-and-so, now invite Great Virtue to be my Upadhyaya (邬波驮耶, preceptor). I wish that Great Virtue would act as my Upadhyaya (邬波驮耶, preceptor). Because Great Virtue is my Upadhyaya (邬波驮耶, preceptor), I shall receive the full ordination.' Say this three times, until the third time, one should say, 'Because the Upadhyaya (邬波驮耶, preceptor) is the Upadhyaya (邬波驮耶, preceptor), I shall receive the full ordination.' The teacher says 'Good.' The respondent says 'Excellent.' This concludes the ceremony for inviting the Upadhyaya (邬波驮耶, preceptor). Next, the Upadhyaya (邬波驮耶, preceptor) should bless the three Dharma robes. If they are robes that have been cut, sewn, and stitched, they should be blessed as follows. Take the three Dharma robes and have them folded and draped together over the person's left shoulder. Then, the preceptor and the one receiving the precepts... --------------------------------------------------------------------------------
Chinese
同起。其受戒人两手持把僧伽胝角(译为重复衣)应如是说。邬波驮耶存念。我某甲已作成衣。是堪可应受。用此法衣。为僧伽胝。我今守持。如是三说。师云好。答云善。次两手持把嗢怛罗僧伽角(译为内衣)。应如是说。 邬波驮耶存念。我某甲已作成衣。是堪可应受用此法衣为嗢怛罗僧伽。我今守持。如是三说。师云好。答云善。次两手持把安怛婆娑角(译为内衣)。应如是说。 邬波驮耶存念。我某甲已作成衣。是堪可应受用此法衣为安怛婆娑。我今守持。如是三说。师云好。答云善此是守持截割缝刺三衣仪范。 若无割截缝成衣服。应以守持段匹应加持。时二人俱起。将三件物。令各各叠共搭彼人左肩上。持作僧伽胝物角。应如是说。 邬波驮耶存念。我某甲此衣为僧伽胝法衣。我今守持。若无障难当作九条衣等。及作两长一短等。我当浣洗展张割截裨砌絣缝染。或就上贴补。随堪使用此衣。是堪可应受用。如是三说。师云好。答云善。次持作嗢怛罗僧伽物角。应如是说。 邬波驮耶存念。我某甲此衣为嗢怛罗僧伽。我今守持。若无障难。当作七条两长一短条象法衣。我当染浣洗展张割截裨砌絣缝或就上贴补。随堪使用此衣。是堪可应受用。如是三说。师云好。答云善。次 现代汉语译本： 一同起身。受戒人双手拿着僧伽胝角（译为重复衣），应当这样说：‘邬波驮耶（Upadhyaya，译为亲教师）请记住，我某甲已经做成了衣服，这是可以接受的。用这件法衣作为僧伽胝（Saṃghāṭī）。我今守持。’ 这样说三遍。师父说‘好’。回答说‘善’。接着双手拿着嗢怛罗僧伽角（译为内衣），应当这样说： ‘邬波驮耶（Upadhyaya，译为亲教师）请记住，我某甲已经做成了衣服，这是可以接受的。用这件法衣作为嗢怛罗僧伽（Uttarāsaṅga）。我今守持。’ 这样说三遍。师父说‘好’。回答说‘善’。接着双手拿着安怛婆娑角（译为内衣），应当这样说： ‘邬波驮耶（Upadhyaya，译为亲教师）请记住，我某甲已经做成了衣服，这是可以接受的。用这件法衣作为安怛婆娑（Antarvāsa）。我今守持。’ 这样说三遍。师父说‘好’。回答说‘善’。以上是守持截割缝刺三衣的仪范。 如果没有截割缝成的衣服，应当以守持的布匹来加持。这时两人一同起身，将三件物品各自叠好，共同搭在那人的左肩上。拿着当作僧伽胝（Saṃghāṭī）的物品，应当这样说： ‘邬波驮耶（Upadhyaya，译为亲教师）请记住，我某甲这件衣服作为僧伽胝（Saṃghāṭī）法衣。我今守持。如果没有障碍，将做成九条衣等，以及做成两长一短等。我应当洗涤、展开、裁剪、缝补、拼缝、染色，或者就在上面贴补，随其堪用而使用这件衣服。这是可以接受使用的。’ 这样说三遍。师父说‘好’。回答说‘善’。接着拿着当作嗢怛罗僧伽（Uttarāsaṅga）的物品，应当这样说： ‘邬波驮耶（Upadhyaya，译为亲教师）请记住，我某甲这件衣服作为嗢怛罗僧伽（Uttarāsaṅga）。我今守持。如果没有障碍，将做成七条两长一短条的像法衣。我应当染色、洗涤、展开、裁剪、缝补、拼缝，或者就在上面贴补，随其堪用而使用这件衣服。这是可以接受使用的。’ 这样说三遍。师父说‘好’。回答说‘善’。接着