English
English version: Together they rise. The person receiving the precepts, holding the corner of the Saṃghāṭī (translated as 'outer robe') with both hands, should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, have made this robe. It is acceptable. I will use this Dharma robe as my Saṃghāṭī. I now uphold it.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, holding the corner of the Uttarāsaṅga (translated as 'inner robe') with both hands, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, have made this robe. It is acceptable. I will use this Dharma robe as my Uttarāsaṅga. I now uphold it.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, holding the corner of the Antarvāsa (translated as 'inner garment') with both hands, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, have made this robe. It is acceptable. I will use this Dharma robe as my Antarvāsa. I now uphold it.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' This is the proper conduct for upholding the three robes, which are cut, sewn, and stitched. If there are no robes that are cut and sewn, one should bless the lengths of cloth that are to be upheld. At this time, the two people rise together, and each folds the three items, placing them together on the left shoulder of that person. Holding the item to be made into the Saṃghāṭī, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, this cloth is for the Saṃghāṭī Dharma robe. I now uphold it. If there are no obstacles, I will make it into a nine-striped robe, etc., and make it with two long and one short stripes, etc. I will wash, spread out, cut, mend, stitch, and dye it, or patch it as needed, using this robe as it is suitable. It is acceptable to use.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, holding the item to be made into the Uttarāsaṅga, one should say thus: 'Upadhyaya (translated as 'preceptor'), please remember, I, so-and-so, this cloth is for the Uttarāsaṅga. I now uphold it. If there are no obstacles, I will make it into a seven-striped robe with two long and one short stripes, like the Dharma robe. I will dye, wash, spread out, cut, mend, and stitch it, or patch it as needed, using this robe as it is suitable. It is acceptable to use.' Say this three times. The teacher says 'Good.' The response is 'Excellent.' Next, --------------------------------------------------------------------------------
Chinese
持作安怛婆裟物角应如是说邬波驮耶存念。我某甲此物为安怛婆娑。我今守持。若无障难。当作五条安怛婆娑法衣。两长一短。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。此是守持。未曾割截。三衣仪范竟。 次将钵可示众僧。次一苾刍左手掌钵。张右手掩钵口上。从上座一一僧处。躬身应如是说。或云大德。或云具寿存念彼具寿某甲。有此波怛罗。非小否。非大否。非白色否。应如是问。若无障难。大众可皆言好。若言好者善。若不言者得越法罪。此是示钵仪范竟。 次邬波驮耶应自加持波怛罗。应如是作。共受戒人同起。二人左手共持钵。各各右手掩钵口上。教如是说。 邬波驮耶存念。我某甲此波怛罗。应可用食。是堪可器。是大仙器。是乞食器。我今守持。如是三说。师云好。答云善。此是守持波怛罗仪范竟。 次应授坐具滤水罗。次后与披僧伽胝衣。教礼众僧三遍。应安在见处离闻处。教其一心合掌向众虔诚而立。其羯磨师应问众中。谁先从彼邬波驮耶某甲受请。当于屏处为教示某甲故。彼受请者答云。我某甲。次羯磨师应问。汝苾刍某甲。某甲为邬波驮耶。能于屏处教示某甲否。彼应答言。我能。次羯磨师将屏教师 现代汉语译本：持作安怛婆娑（Antarvāsa，内衣）物时，应当这样说：‘邬波驮耶（Upādhyāya，亲教师）存念。我某甲，此物为安怛婆娑。我今守持。若无障难，当作五条安怛婆娑法衣，两长一短。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。’如此说三遍。师父说‘好’，回答说‘善’。这是守持。未曾割截。三衣的仪范完毕。 其次将钵（Pātra，食器）展示给众僧。其次一位比丘（Bhikṣu，出家男众）左手托钵，张开右手掩住钵口。从上座（长老）处，一一僧人处，躬身应当这样说，或者说‘大德’，或者说‘具寿’，存念彼具寿某甲，有此波怛罗，非小否？非大否？非白色否？’应当这样问。若无障难，大众可都说‘好’。若说‘好’者，善。若不说者，得越法罪。这是示钵的仪范完毕。 其次邬波驮耶应当自己加持波怛罗。应当这样做：与受戒人一同起身，二人左手共同持钵，各自右手掩住钵口，教导这样说： ‘邬波驮耶存念。我某甲，此波怛罗，应可用食，是堪可器，是大仙器，是乞食器，我今守持。’如此说三遍。师父说‘好’，回答说‘善’。这是守持波怛罗的仪范完毕。 其次应当授予坐具和滤水罗（滤水器）。之后给予披僧伽胝（Saṃghāṭī，大衣）衣。教导礼拜众僧三遍。应当安置在看得见的地方，远离听得见的地方。教导他一心合掌，向众虔诚而立。其羯磨师（Karmācārya，羯磨阿阇梨）应当问众中，谁先从彼邬波驮耶某甲接受请求，当于屏处为教示某甲故。彼受请者回答说：‘我某甲。’其次羯磨师应当问：‘汝比丘某甲，某甲为邬波驮耶，能于屏处教示某甲否？’他应当回答说：‘我能。’其次羯磨师将屏教师
English
English version: When holding the Antarvāsa (inner garment), one should say: 'Upādhyāya (preceptor), be mindful. I, so-and-so, this object is for the Antarvāsa. I now uphold it. If there are no obstacles, it will be made into a five-strip Antarvāsa robe, two long and one short. I will dye, wash, spread, cut, mend, baste, and sew it, or patch it as needed, using this robe as appropriate. It is suitable and should be used.' Say this three times. The teacher says 'Good,' and the response is 'Excellent.' This is upholding it. It has not yet been cut. The rules for the three robes are complete. Next, show the Pātra (bowl) to the Sangha (community). Next, one Bhikṣu (monk) holds the bowl in his left hand, with his right hand covering the mouth of the bowl. From the most senior monk, to each monk, bowing, one should say: 'Venerable Sir,' or 'Ayushman (long-lived one), be mindful, that Ayushman so-and-so has this Pātra. Is it not small? Is it not large? Is it not white?' One should ask this. If there are no obstacles, the assembly should all say 'Good.' If they say 'Good,' it is excellent. If they do not say it, they commit an offense. This is the completion of the rules for showing the bowl. Next, the Upādhyāya should bless the Pātra himself. One should do this: together with the person receiving ordination, both rise. The two of them hold the bowl together with their left hands, each covering the mouth of the bowl with their right hand, and teach them to say: 'Upādhyāya, be mindful. I, so-and-so, this Pātra should be used for food. It is a suitable vessel. It is a vessel of the great sage. It is a begging bowl. I now uphold it.' Say this three times. The teacher says 'Good,' and the response is 'Excellent.' This is the completion of the rules for upholding the Pātra. Next, one should give the sitting cloth and water filter. After that, give the Saṃghāṭī (outer robe). Teach them to bow to the Sangha three times. It should be placed in a visible place, away from audible places. Teach him to single-mindedly join his palms and stand reverently facing the assembly. The Karmācārya (teacher of actions) should ask the assembly, who first received the request from that Upādhyāya so-and-so, to teach so-and-so in private. The one who received the request answers: 'I, so-and-so.' Next, the Karmācārya should ask: 'You, Bhikṣu so-and-so, so-and-so as Upādhyāya, are you able to teach so-and-so in private?' He should answer: 'I am able.' Next, the Karmācārya will take the private teacher. --------------------------------------------------------------------------------
Chinese
为问障难。作单白羯磨。次羯磨师坐已。应如是说。 大德僧伽存念。此苾刍某甲。某甲为邬波驮耶。能于屏处教示某甲。若僧伽时至听者。僧伽应许。此苾刍某甲。某甲为邬波驮耶。与屏处教示某甲。此是白。此是差。屏教师仪范竟。 次屏教苾刍将至屏处。教礼敬已蹲居合掌。作如是说。具寿汝听。此是汝真诚时实语时。我今少有问汝。汝应以无畏心。若有言有。若无言无。不得虚诳语。汝是丈夫否。答言是汝具男根否。答言具。汝年满二十未。答言满。汝三衣钵具否。答言具。汝父母在否。答言在在者听汝出家否。答言听。若言死者。更不须问。汝非奴否。汝非偷来人否。汝非为求利养来否。汝非有争竞人否。汝非是他卖人否。汝非王家拣别人否。汝非王家恐惧人否。汝非王家毒害人否。汝非自与王家作害教他作害人否。汝非强盗名称否。汝非蠲割人否。汝非黄门否。汝非污苾刍尼否。汝非贼住否。汝非别住否。汝非不共住否。汝非外道否(现是外道)。汝非趣外道否(曾作外道先已出家还归外道更复重来)。汝非杀父否。汝非杀母否。汝非杀阿罗汉否。汝非破和合僧伽否。汝非恶心出佛身血否。汝非化人否汝非傍生否。应如是问皆答言非。汝非负他人或少或多些少债否。若言有者。应可问言。汝 现代汉语译本： 为了询问障碍，进行单白羯磨（Ekakarman，一种僧团仪式）。羯磨师坐定后，应这样说： ‘大德僧伽（Sangha，僧团）存念。这位苾刍（Bhiksu，比丘）某甲，以某甲为邬波驮耶（Upadhyaya，亲教师），能够在隐蔽处教导某甲。如果僧伽认为时机已到，请听取。僧伽应允许这位苾刍某甲，以某甲为邬波驮耶，给予隐蔽处的教导。’这是白（通知）。这是差（委派）。隐蔽教师的仪范完毕。 接下来，隐蔽教导的比丘将被带到隐蔽处。教导他礼敬后，蹲踞合掌，这样说：‘具寿（Ayushman，对年长者的尊称）请听。这是你真诚时、实话时。我现在要问你一些问题。你应该以无畏的心回答。如果有的，就说有；如果没有的，就说没有。不得说虚妄语。你是丈夫吗？’回答说‘是’。‘你具有男根吗？’回答说‘具’。‘你年满二十岁了吗？’回答说‘满’。‘你的三衣钵（Tricivara and Patra，比丘的袈裟和食器）具足吗？’回答说‘具’。‘你的父母在世吗？’回答说‘在’。‘在世的父母允许你出家吗？’回答说‘允许’。如果说父母已经去世，就不需要再问了。 ‘你不是奴隶吧？你不是偷来的人吧？你不是为了求取利养而来出家的吧？你不是有争讼的人吧？你不是被他人卖掉的人吧？你不是被王家特别挑选出来的人吧？你不是王家所恐惧的人吧？你不是王家要毒害的人吧？你不是自己与王家作对，或者教唆他人与王家作对的人吧？你不是强盗吗？你不是被阉割的人吗？你不是黄门（宦官）吗？你没有玷污过比丘尼（Bhiksuni，比丘尼）吧？你不是贼住（以盗窃为生）的人吧？你没有别住（被僧团处罚，单独居住）吧？你没有不共住（被僧团处罚，不得与僧团共同生活）吧？你不是外道（Tirthika，佛教以外的宗教）吧（现在是外道）？你没有趣向外道吧（曾经是外道，先已出家，又还归外道，现在又重新来出家）？你没有杀父吧？你没有杀母吧？你没有杀阿罗汉（Arhat，证悟者）吧？你没有破坏和合僧伽（Sangha，僧团）吧？你没有恶意使佛陀（Buddha，觉悟者）身出血吧？你不是化人（变化出来的人）吧？你不是傍生（畜生）吧？’应该这样问，都回答说‘不是’。 ‘你没有负欠他人或多或少的债务吧？’如果说有，就应该问：‘你……’
English
English version: To inquire about obstacles, a single white Karman (Ekakarman, a Sangha ritual) is performed. After the Karman master is seated, he should say as follows: 'May the venerable Sangha (Sangha, monastic community) pay attention. This Bhiksu (Bhiksu, monk) named so-and-so, with so-and-so as his Upadhyaya (Upadhyaya, preceptor), is able to instruct so-and-so in a secluded place. If the Sangha deems it the right time, please listen. The Sangha should permit this Bhiksu named so-and-so, with so-and-so as his Upadhyaya, to receive instruction in a secluded place.' This is a white (notification). This is a commission (assignment). The procedure for the secluded instructor is complete. Next, the Bhiksu to be instructed in seclusion will be brought to a secluded place. After teaching him to pay respects, he should squat down, join his palms, and say as follows: 'Venerable Sir (Ayushman, term of respect for elders), please listen. This is your time for sincerity and truthfulness. I now have some questions to ask you. You should answer with a fearless mind. If it is so, say it is so; if it is not, say it is not. You must not speak falsely. Are you a man?' Answer: 'Yes.' 'Do you possess male genitalia?' Answer: 'Yes.' 'Are you twenty years of age or older?' Answer: 'Older.' 'Are your three robes and bowl (Tricivara and Patra, monk's robes and alms bowl) complete?' Answer: 'Complete.' 'Are your parents alive?' Answer: 'Alive.' 'Do your living parents permit you to renounce the world?' Answer: 'Permit.' If they say the parents are deceased, there is no need to ask further. 'Are you not a slave? Are you not a stolen person? Are you not here to seek profit and gain? Are you not a person involved in litigation? Are you not a person sold by others? Are you not a person specially selected by the royal family? Are you not a person feared by the royal family? Are you not a person to be poisoned by the royal family? Are you not a person who opposes the royal family yourself, or instigates others to oppose the royal family? Are you not a robber? Are you not a castrated person? Are you not a eunuch? Have you not defiled a Bhiksuni (Bhiksuni, nun)? Are you not a thief-dweller (living by theft)? Are you not living separately (punished by the Sangha to live alone)? Are you not living without association (punished by the Sangha, not allowed to live with the Sangha)? Are you not a Tirthika (Tirthika, non-Buddhist religion) (currently a Tirthika)? Are you not inclined towards Tirthikas (formerly a Tirthika, having previously renounced the world, then returning to Tirthikas, and now renouncing the world again)? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (Arhat, enlightened being)? Have you not disrupted the harmonious Sangha (Sangha, monastic community)? Have you not maliciously caused the Buddha (Buddha, enlightened one) to bleed? Are you not a transformation person (a person created by transformation)? Are you not an animal?' You should ask in this way, and they should all answer 'No.' 'Do you not owe others debts, whether large or small?' If they say yes, then you should ask: 'You...' --------------------------------------------------------------------------------