Chinese
能授近圆已还彼债否。言能者善。若言不能者。汝可问彼许者方来。汝非先出家否。若言我曾出家者。应问。汝不于四他胜中随有犯否。汝归俗时善舍学处否。答言犯重。随汝意去。若无犯者汝现是出家人否。若言是者。汝行梵行否。答言行。问言。汝名字何。答云。我名某甲。问汝邬波驮耶名字何。答云我因事至说邬波驮耶名。邬波驮耶名某甲。具寿应人身中有如是病。谓癞病瘿病蚁漏疱疮。白癜疥癣。串皮脚疮。干瘦病忘魂。饥病寒肿。脚气阴漏。时气病极时气病。或一日二日。三日四日。风黄痰癊。总集病日减日发病。长时病暂时病。痈疽黄胖病噎哕病。欬嗽喘气瘤。手足刺痛诸块血病。疽病痔漏呕逆。淋沥困病。遍体热病。胁痛骨节烦痛。汝无如是等病。及余诸病否。答言无。具寿汝听。如我今于屏处问汝。然诸苾刍于大众中亦当问汝。汝于彼处以无畏心。若有言有。若无言无。还应实答。汝且住此。未唤莫来。此是屏处教授仪范竟。 次屏教苾刍前行半路。向众合掌而立。应如是说。大德僧伽听。彼某甲我于屏处已正教示。问其障法。某甲为邬波驮耶。唯言遍净为听来否。合众咸言若遍净者。应可唤来。咸言者善。如是不言者。得越法罪。次应遥唤来。既至众中先礼众僧三遍。为乞授近圆。礼敬佛三 现代汉语译本： ‘你能否偿还你所欠的债务，以便受近圆戒（Upasampada，比丘戒）？’如果回答‘能’，那就好。如果回答‘不能’，你可以问他：‘允许你受戒的人将来会来吗？’你不是已经出家了吗？如果他说‘我曾经出家’，应该问：‘你是否犯过四种他胜罪（Parajika，比丘最重的四种罪）中的任何一种？’你还俗时是否妥善地放弃了学处（Siksa-pada，戒条）？’如果回答‘犯了重罪’，就随他去吧。如果没有犯重罪，就问：‘你现在是出家人吗？’如果回答‘是’，就问：‘你行梵行（Brahmacarya，清净行）吗？’如果回答‘行’，就问：‘你叫什么名字？’回答说：‘我叫某甲。’问：‘你的邬波驮耶（Upadhyaya，亲教师）叫什么名字？’回答说：‘我因事到此，说邬波驮耶的名字，邬波驮耶名叫某甲。’具寿（Ayusmat，对受尊敬者的称呼），应询问此人身上是否有以下疾病：癞病、瘿病、蚁瘘、疱疮、白癜、疥癣、串皮脚疮、干瘦病、忘魂、饥病、寒肿、脚气、阴漏、时气病、极时气病，或一日、二日、三日、四日，风病、黄病、痰病、癊病，总集病、日渐减轻或日渐发作的病，长期病、暂时病，痈疽、黄胖病、噎哕病、咳嗽、喘气、瘤、手足刺痛、各种血块病、疽病、痔漏、呕逆、淋沥困病、遍体热病、胁痛、骨节烦痛。你没有这些以及其他疾病吧？’回答说‘没有’。具寿，你听着，就像我现在在隐蔽处问你一样，其他比丘也会在大众中问你。你在那里要以无畏的心，有就说有，没有就说没有，如实回答。你先待在这里，没叫你不要来。这是屏处教授仪范的结束。 接下来，屏处教授的比丘走到一半路程，面向僧众合掌而立，应该这样说：‘大德僧伽（Sangha，僧团）听着，我已经在隐蔽处对某甲进行了正确的教示，询问了他的障法。某甲的邬波驮耶是否允许他前来听受近圆戒，唯愿僧团慈悲允许？’僧众都说：‘如果允许，就应该叫他来。’都说允许就好。如果不这样说，就犯了越法罪。然后应该遥远地叫他来。他来到僧众中，先向僧众礼拜三遍，为了乞求受近圆戒，礼敬佛三遍。
English
English version: ‘Are you able to repay your debts in order to receive Upasampada (full ordination as a Bhikkhu)?’ If he says ‘Yes,’ that is good. If he says ‘No,’ you may ask him, ‘Will the one who permits you to be ordained come in the future?’ Have you not already left home (taken ordination)? If he says, ‘I have previously left home,’ you should ask, ‘Have you committed any of the four Parajikas (defeats, the most serious offenses for a Bhikkhu)?’ When you returned to lay life, did you properly relinquish the Siksa-padas (precepts)?’ If he answers, ‘I committed a serious offense,’ let him go as he pleases. If he has not committed a serious offense, ask, ‘Are you currently a Bhikkhu?’ If he says ‘Yes,’ ask, ‘Do you practice Brahmacarya (the holy life)?’ If he answers ‘Yes,’ ask, ‘What is your name?’ He should answer, ‘My name is so-and-so.’ Ask, ‘What is the name of your Upadhyaya (preceptor)?’ He should answer, ‘Due to circumstances, I am here to state the name of my Upadhyaya; my Upadhyaya’s name is so-and-so.’ Ayusmat (Venerable Sir), you should inquire whether this person has any of the following diseases: leprosy, goiter, fistula, skin eruptions, leucoderma, scabies, creeping sores on the feet, emaciation, mental derangement, hunger sickness, cold swelling, athlete's foot, seminal leakage, seasonal illness, extreme seasonal illness, or for one day, two days, three days, four days, diseases of wind, bile, phlegm, or a combination of diseases, diseases that decrease or increase daily, chronic diseases, temporary diseases, carbuncles, jaundice, hiccuping, coughing, asthma, tumors, tingling in the hands and feet, various blood disorders, ulcers, hemorrhoids, vomiting, urinary incontinence, pervasive fever, chest pain, or joint pain. Do you have any of these or other diseases?’ He should answer, ‘No.’ Ayusmat, listen, just as I am now questioning you in private, other Bhikkhus will also question you in the Sangha (community). There, with a fearless mind, if there is, say there is; if there is not, say there is not; answer truthfully. You should stay here and not come unless called. This concludes the procedure for private instruction. Next, the Bhikkhu who has given the private instruction should go halfway to the assembly, face the Sangha, join his palms, and say thus: ‘Venerable Sangha, listen, I have correctly instructed so-and-so in private and inquired about his obstructing factors. Has the Upadhyaya of so-and-so permitted him to come to hear the Upasampada, and does the Sangha kindly permit it?’ The Sangha should all say, ‘If he has permitted it, he should be called.’ It is good if they all say so. If they do not say so, it is a transgression. Then he should call him from afar. When he arrives in the Sangha, he should first bow to the Sangha three times, and in order to request Upasampada, he should pay homage to the Buddha three times. --------------------------------------------------------------------------------
Chinese
遍。又礼众僧三遍。于砖草座上蹲居合掌。教作是说。 大德僧伽存念。我某甲今因事至说名。某甲为邬波驮耶。今从僧伽求受近圆。我某甲因事至说名。某甲为邬波驮耶。今从僧伽乞受近圆。大德僧伽。愿与我授近圆。大德僧伽。愿济拔我。大德僧伽。愿随持我。大德僧伽。愿教示我。具哀愍心。大德僧伽。能哀愍故。愿哀愍我。如是三说。此是乞求近圆仪范竟。 次羯磨师于僧伽中为问障难作单白羯磨。 次羯磨师坐已。作如是说。大德薄伽存念。此某甲。某甲为邬波驮耶。今从僧伽求受近圆。此某甲。某甲为邬波驮耶。今从僧伽乞受近圆。若僧伽时至听者。僧伽应许。我于众中某甲为邬波驮耶。检问某甲所有障难。此是白。此是内中问障难羯磨仪范竟。 次羯磨师于僧伽中应问障难。彼受戒人礼羯磨师。蹲居合掌教如是说。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 现代汉语译本： 再向众僧礼拜三次，在砖或草垫上蹲坐，合掌，教导他说： ‘尊敬的僧团请 ध्यान (存念)。我某甲，现在因为有事要说明名字。某甲的邬波驮耶 (Upadhyaya，亲教师) 是某甲。现在从僧团请求受近圆戒 (受比丘戒)。我某甲，因为有事要说明名字。某甲的邬波驮耶是某甲。现在从僧团乞求受近圆戒。尊敬的僧团，希望允许我受近圆戒。尊敬的僧团，希望救拔我。尊敬的僧团，希望随顺护持我。尊敬的僧团，希望教导我。请以哀悯之心。尊敬的僧团，因为能够哀悯的缘故，希望哀悯我。’ 这样说三遍。这是乞求受近圆戒的仪轨完毕。 接下来，羯磨师 (Karma师，羯磨阿阇梨) 在僧团中为了询问障难，作单白羯磨 (单白羯磨，一种简单的宣告仪式)。 接下来，羯磨师坐定后，这样说：‘尊敬的薄伽 (Bhagavan，世尊) 请 ध्यान。这位某甲，某甲的邬波驮耶是某甲。现在从僧团请求受近圆戒。这位某甲，某甲的邬波驮耶是某甲。现在从僧团乞求受近圆戒。如果僧团认为时机已到，愿意听取，僧团应该允许。我于大众之中，某甲的邬波驮耶，检查询问某甲所有的障难。’ 这是白。这是内部询问障难的羯磨仪轨完毕。 接下来，羯磨师在僧团中应该询问障难。那位受戒人礼拜羯磨师，蹲坐合掌，教导他说：‘具寿 (具寿，对长老的比丘的尊称) 你听着。这是你真诚的时候，说实话的时候。我现在稍微问你一些问题。你应该以无畏的心回答。如果有就说有，如果没有就说没有。不得说虚妄的话。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 (三衣，比丘所持有的三种袈裟) 钵 (钵，比丘的食器) 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‘听’。如果说已经去世，就不需要再问。‘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吧？你不是有争讼的人吧？你不是被他人卖掉的人吧？你不是王家所拣选的人吧？’
English
English version: Again, he bows to the Sangha (community of monks) three times. He squats on a brick or grass seat, with his palms together, and is instructed to say: 'Venerable Sangha, please ध्यान (attend). I, so-and-so, now state my name because of this matter. So-and-so's Upadhyaya (preceptor) is so-and-so. Now I request from the Sangha the Upasampada (full ordination). I, so-and-so, state my name because of this matter. So-and-so's Upadhyaya is so-and-so. Now I beg from the Sangha the Upasampada. Venerable Sangha, may you grant me the Upasampada. Venerable Sangha, may you deliver me. Venerable Sangha, may you support me. Venerable Sangha, may you instruct me. With a compassionate heart. Venerable Sangha, because you are able to be compassionate, may you have compassion on me.' He says this three times. This concludes the procedure for requesting Upasampada. Next, the Karma师 (Karma master) performs a simple announcement Karma (a formal act or procedure) in the Sangha to inquire about obstacles. Next, the Karma master, being seated, says thus: 'Venerable Bhagavan (the Blessed One), please ध्यान. This so-and-so, so-and-so's Upadhyaya is so-and-so. Now he requests Upasampada from the Sangha. This so-and-so, so-and-so's Upadhyaya is so-and-so. Now he begs Upasampada from the Sangha. If the Sangha deems the time appropriate and is willing to listen, the Sangha should permit it. I, among the assembly, so-and-so's Upadhyaya, examine and inquire about all the obstacles of so-and-so.' This is the announcement. This concludes the procedure for the Karma of inquiring about obstacles internally. Next, the Karma master should inquire about obstacles in the Sangha. That person receiving ordination bows to the Karma master, squats with palms together, and is instructed to say: 'Ayushman (long-lived one, an honorific for a monk), listen. This is your time to be sincere, your time to speak truthfully. I will now ask you a few questions. You should answer with a fearless heart. If there is, say there is; if there is not, say there is not. You must not speak falsely. Are you a man?' He answers, 'Yes.' 'Do you have male organs?' He answers, 'I do.' 'Are you twenty years old?' He answers, 'I am.' 'Are your three robes (three robes held by a monk) and bowl (bowl, a monk's eating utensil) complete?' He answers, 'They are.' 'Are your parents alive?' He answers, 'They are.' 'Do your living parents permit you to leave home?' He answers, 'They do.' If he says they 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 offerings? Are you not a person with disputes? Are you not a person sold by another? Are you not a person selected by the royal family?' --------------------------------------------------------------------------------
Chinese
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小债否。若言有者。应可问言。汝能受近圆已遍彼债否。言能者善。若言不能者。汝可问彼许者方来。汝非先出家否。若言我曾出家者应问。汝不于四他胜中随有犯否。汝归俗时善舍学处否。答言犯重。随汝意去。若言无犯者。汝现是出家人否。答言是。若言是者。汝行梵行否。答言行。问言。汝名字何。答云。我名某甲。问汝邬驮波耶名字何。答云。我因事至。语邬波驮耶名。邬波驮耶名某甲。具寿应听。人身中有如是病。谓癞病瘿病。蚁漏疱疮。白癜疥癣。串皮脚疮。干瘦病忘魂。饥病寒肿。脚气阴漏。时气病极时气病。或一日二日。三日四日。风黄痰癊总集病。日减日发病。长时病暂时病。痈疽黄胖病噎哕病欬嗽喘气瘤。手足刺痛。诸块血病。疽病痔漏呕逆淋沥。困病遍体热病。胁痛骨节 现代汉语译本 ‘你不是为王室所惧怕的人吗？’ ‘你不是对王室有害的人吗？’ ‘你不是自己与王室作对，或者教唆他人与王室作对的人吗？’ ‘你不是以强盗之名著称的人吗？’ ‘你不是被阉割的人吗？’ ‘你不是黄门（指性功能不全的人）吗？’ ‘你不是玷污过比丘尼的人吗？’ ‘你不是盗住僧团的人吗？’ ‘你不是别住（指因犯错而与僧团隔离居住）的人吗？’ ‘你不是不与僧团共住的人吗？’ ‘你不是外道（现为外道）吗？’(外道：指不信奉佛教的其他宗教) ‘你不是趣向外道的人吗？’(趣外道：指曾经是外道，出家后又还俗归于外道，现在又想重新出家) ‘你不是杀父之人吗？’ ‘你不是杀母之人吗？’ ‘你不是杀阿罗汉（Arhat，已证悟的圣者）之人吗？’ ‘你不是破坏僧伽（Sangha，僧团）和合之人吗？’ ‘你不是恶意使佛陀（Buddha）流血之人吗？’ ‘你不是化人（指变化出来的人）吗？’ ‘你不是傍生（指畜生道众生）吗？’ 应该这样询问，被问者都回答‘不是’。 ‘你是否欠他人或多或少的债务？’ 如果回答‘有’，应该问：‘你能在受具足戒（近圆）后偿还债务吗？’如果回答‘能’，那就好。如果回答‘不能’，你可以问他，允许他偿还债务后再来。 ‘你以前出家过吗？’ 如果回答‘我曾经出家过’，应该问：‘你是否犯过四他胜罪（Parajika，比丘最重的四种罪）中的任何一种？’ ‘你还俗时是否妥善地舍弃了学处（Siksa，戒律）？’如果回答‘犯了重罪’，就随他去吧。如果回答‘没有犯’，就问：‘你现在是出家人吗？’回答‘是’。如果回答‘是’，就问：‘你行梵行（Brahmacharya，清净行）吗？’回答‘行’。问：‘你叫什么名字？’回答说：‘我叫某甲。’问：‘你的邬波驮耶（Upadhyaya，亲教师）叫什么名字？’回答说：‘我因事至，语邬波驮耶名。邬波驮耶名某甲。’ 具寿（Ayushman，对僧人的尊称）应该听着。人身中有这样的疾病，比如癞病、瘿病、蚁漏疱疮、白癜疥癣、串皮脚疮、干瘦病忘魂、饥病寒肿、脚气阴漏、时气病极时气病，或者一日二日，三日四日，风黄痰癊总集病，日减日发病，长时病暂时病，痈疽黄胖病噎哕病咳嗽喘气瘤，手足刺痛，诸块血病，疽病痔漏呕逆淋沥，困病遍体热病，胁痛骨节