English
English version ‘Are you someone feared by the royal family?’ ‘Are you someone harmful to the royal family?’ ‘Are you someone who opposes the royal family yourself, or instigates others to oppose the royal family?’ ‘Are you someone known by the name of a robber?’ ‘Are you someone who has been castrated?’ ‘Are you a eunuch (referring to someone with incomplete sexual function)?’ ‘Are you someone who has defiled a Bhikkhuni (Buddhist nun)?’ ‘Are you someone who steals from the Sangha (monastic community)?’ ‘Are you someone who is living separately (referring to living in isolation from the Sangha due to wrongdoing)?’ ‘Are you someone who does not live in communion with the Sangha?’ ‘Are you a follower of a non-Buddhist religion (currently a follower of a non-Buddhist religion)?’ (Outsider: refers to other religions that do not believe in Buddhism) ‘Are you someone inclined towards non-Buddhist religions?’ (Inclined to outsiders: refers to someone who was once a follower of a non-Buddhist religion, left home to become a monk, then returned to the non-Buddhist religion, and now wants to leave home again) ‘Are you someone who has killed their father?’ ‘Are you someone who has killed their mother?’ ‘Are you someone who has killed an Arhat (an enlightened saint)?’ ‘Are you someone who has disrupted the harmony of the Sangha (monastic community)?’ ‘Are you someone who has maliciously caused the Buddha to bleed?’ ‘Are you a transformation being (referring to someone who is transformed)?’ ‘Are you a being of the animal realm?’ They should be asked in this way, and the person being asked should answer ‘no’ to all of them. ‘Do you owe debts to others, whether large or small?’ If the answer is ‘yes,’ they should be asked: ‘Can you repay the debt after receiving full ordination (near perfection)?’ If the answer is ‘yes,’ that is good. If the answer is ‘no,’ you can ask them to come back after they have been allowed to repay the debt. ‘Have you previously left home (become a monk)?’ If the answer is ‘I have previously left home,’ they should be asked: ‘Have you committed any of the four Parajikas (the four most serious offenses for a Bhikkhu)?’ ‘When you returned to lay life, did you properly relinquish the Siksa (precepts)?’ If the answer is ‘I committed a serious offense,’ then let them go as they wish. If the answer is ‘I did not commit an offense,’ then ask: ‘Are you currently a monk?’ The answer is ‘yes.’ If the answer is ‘yes,’ then ask: ‘Do you practice Brahmacharya (celibate conduct)?’ The answer is ‘I do.’ Ask: ‘What is your name?’ They answer: ‘My name is so-and-so.’ Ask: ‘What is the name of your Upadhyaya (preceptor)?’ They answer: ‘I have come because of something, and I will tell the name of my Upadhyaya. The name of my Upadhyaya is so-and-so.’ The Ayushman (a respectful term for a monk) should listen. There are such diseases in the human body, such as leprosy, goiter, ant-leak sores, vitiligo scabies, stringy skin leg sores, emaciation forgetfulness, hunger disease cold swelling, beriberi vaginal discharge, seasonal disease extreme seasonal disease, or one day two days, three days four days, wind yellow phlegm stagnation total disease, daily decrease daily onset disease, long-term disease temporary disease, carbuncles yellow fat disease hiccups disease cough asthma tumor, hand and foot tingling pain, various lump blood diseases, carbuncle disease hemorrhoid leakage vomiting dripping, tired disease whole body fever disease, rib pain bone joints --------------------------------------------------------------------------------
Chinese
烦痛。汝无如是等病及余诸病否。答云无。此是授近圆戒初作仪范竟。 次羯磨师应作白四羯磨。坐已作如是说。 大德僧伽存念。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。是丈夫亦具男根。年满二十。三衣钵具。某甲自言。遍净无诸障难。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。今某甲。某甲为邬波驮耶。今从僧伽与授近圆。此是白次作羯磨。 大德僧伽存念。此某甲。某甲为邬波驮耶。今从僧伽求授近圆。此某甲。某甲为邬波驮耶。今从僧伽乞受近圆。是丈夫。亦具男根。年满二十。三衣钵具某甲自言。遍净无诸障难。此某甲。某甲为邬波驮耶。今从僧伽乞受近圆。是故僧伽今为某甲。某甲为邬波驮耶。与授近圆。若诸具寿。与此某申。某甲为邬波驮耶。付授近圆。若许者默然。若不许者说。此是初羯磨。如是三说。至第三番。应言僧伽已听许。僧伽与某甲。某甲为邬波驮耶。已授近圆竟。由其默然故。今如是持。此是授近圆根本仪范竟。 次除羯磨师外。随一苾刍。即应量影可取细筹。长许四指。竖置日中度影。长短影与筹齐。名为一人。此中一指是名一足。若有增减。准此应思量影。讫时即应告彼 现代汉语译本： 烦恼痛苦。你没有像这些一样的疾病以及其他的疾病吗？回答说没有。这是授予近圆戒（Upasampadā，比丘戒）最初的仪式规范结束。 接下来，羯磨师（Karmacharya，授戒阿阇黎）应该进行白四羯磨（白四羯磨，一种授戒仪式）。坐定后这样说： 大德僧伽（Sangha，僧团）请注意。这位某甲（姓名）以某甲（姓名）为邬波驮耶（Upadhyaya，亲教师）。现在从僧伽处请求授予近圆戒。这位某甲（姓名）以某甲（姓名）为邬波驮耶。现在从僧伽处乞求授予近圆戒。他是丈夫，也具有男根，年满二十岁，三衣（Tricivara，比丘的三件袈裟）钵具足。某甲（姓名）自己说，完全清净，没有各种障碍。这位某甲（姓名）以某甲（姓名）为邬波驮耶。现在从僧伽处乞求授予近圆戒。如果僧伽认为时机已到，听者同意，僧伽应该允许。现在某甲（姓名）以某甲（姓名）为邬波驮耶。现在从僧伽处给予授予近圆戒。这是白，接下来进行羯磨。 大德僧伽请注意。这位某甲（姓名）以某甲（姓名）为邬波驮耶。现在从僧伽处请求授予近圆戒。这位某甲（姓名）以某甲（姓名）为邬波驮耶。现在从僧伽处乞求授予近圆戒。他是丈夫，也具有男根，年满二十岁，三衣钵具足。某甲（姓名）自己说，完全清净，没有各种障碍。这位某甲（姓名）以某甲（姓名）为邬波驮耶。现在从僧伽处乞求授予近圆戒。因此僧伽现在为某甲（姓名）以某甲（姓名）为邬波驮耶，给予授予近圆戒。如果各位具寿（Ayushman，对僧人的尊称），同意这位某甲（姓名）以某甲（姓名）为邬波驮耶，付与授予近圆戒，如果同意就默然，如果不同意就说出来。这是初羯磨。像这样说三次。到第三次时，应该说僧伽已经听许，僧伽已经给某甲（姓名）以某甲（姓名）为邬波驮耶，授予近圆戒完毕。因为大家默然的缘故，现在就这样保持。这是授予近圆戒的根本仪式规范结束。 接下来，除了羯磨师之外，随便一位比丘，就应该测量影子，可以取细小的竹筹，长度大约四指。竖立在阳光下测量影子。长短影子与竹筹齐平，名为一人。这里一指叫做一足。如果有增加或减少，按照这个来思量影子。结束后就应该告诉他。
English
English version: Troublesome pain. Do you not have such diseases and other diseases? Answer: No. This is the end of the initial ritual norms for conferring the Upasampadā (higher ordination). Next, the Karmacharya (ordination master) should perform the white four karmas (白四羯磨, a type of ordination ritual). Having sat down, he should say thus: Venerable Sangha (僧团, monastic community), please pay attention. This so-and-so (name) has so-and-so (name) as his Upadhyaya (亲教师, preceptor). Now he seeks Upasampadā from the Sangha. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. He is a man, and also possesses male faculties, is twenty years old, and possesses the three robes (Tricivara, the three robes of a monk) and bowl. So-and-so (name) himself says that he is completely pure and without any obstacles. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. If the Sangha deems it the right time, and those who hear agree, the Sangha should permit it. Now so-and-so (name) has so-and-so (name) as his Upadhyaya. Now the Sangha grants Upasampadā. This is the white, and next the karma is performed. Venerable Sangha, please pay attention. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he seeks Upasampadā from the Sangha. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. He is a man, and also possesses male faculties, is twenty years old, and possesses the three robes and bowl. So-and-so (name) himself says that he is completely pure and without any obstacles. This so-and-so (name) has so-and-so (name) as his Upadhyaya. Now he begs Upasampadā from the Sangha. Therefore, the Sangha now, for so-and-so (name) with so-and-so (name) as his Upadhyaya, grants Upasampadā. If all the Ayushman (具寿, venerable ones) agree to bestow Upasampadā upon this so-and-so (name) with so-and-so (name) as his Upadhyaya, if they agree, let them be silent; if they do not agree, let them speak. This is the first karma. Say this three times. By the third time, it should be said that the Sangha has heard and permitted, and the Sangha has granted Upasampadā to so-and-so (name) with so-and-so (name) as his Upadhyaya. Because of their silence, let it now be maintained thus. This is the end of the fundamental ritual norms for conferring Upasampadā. Next, apart from the Karmacharya, any Bhikshu (比丘, monk) should measure the shadow. A thin bamboo chip, about four fingers in length, may be taken. Place it upright in the sun to measure the shadow. When the length of the shadow is equal to the bamboo chip, it is called 'one person'. Here, one finger is called 'one foot'. If there is an increase or decrease, the shadow should be measured accordingly. After it is finished, he should be told. --------------------------------------------------------------------------------
Chinese
。次或在夜或在昼阴。即可准酌告之。谓是清旦日中日暮。或夜中时者。初夜初半。中夜中半。后夜后半。未明天明。日未出日已出。或八分初一。四分初一。日中时。或四分余一。八分余一。日未没日已没。星未现时。星现时。此二十二时中随其一时。宜应告知。又依时节差别有五。一冬时。二春时。三雨时。四终时。五长时。言冬时者。有四月。谓从九月十六日。至正月十五日。言春时者。亦有四月。谓从正月十六日。至五月十五日。言雨时者。有一月。谓从五月十六日。至六月十五日。言终时者。谓从六月十六日一日一夜是。言长时者。有三月缺一日一夜。谓从六月十七日。至九月十五日。于此五中随一时节。宜应告知。 次羯磨师当为说四依法。具寿某甲汝听。此四依法是诸世尊如来应正等觉所知所见。为诸依。如是法出家受近圆。作苾刍者。说是依法。所谓依此善说法律。出家近圆成苾刍性。云何为四。 一诸衣中粪扫衣是清净物。易可求得。苾刍依此。于善法律。出家近圆成苾刍性。汝某甲。始从今日乃至命存。用粪扫衣而自支济生欣乐否。答言。欣乐。若得长利絁绢大白㲲。或毛白㲲罗。或缦国绢。或大毛白㲲红毛㲲。兜罗绵红罗细迦尸㲲。中平色卑下色。或毛子衣。或舍那衣。或胡麻衣 现代汉语译本：或者在夜晚，或者在白天阴天，都可以准确地告知时间。比如说是清晨、日中、日暮，或者夜晚的初夜、初半夜、中夜、中半夜、后夜、后半夜，未亮的天明、日未出、日已出，或者八分之一、四分之一的日中时，或者四分之一多一点、八分之一多一点，日未落、日已落，星星未出现时、星星出现时。这二十二个时辰中，根据当时的时间，应该告知。 又根据时节的差别有五种：一是冬时，二是春时，三是雨时，四是终时，五是长时。所说的冬时，有四个月，从九月十六日到正月十五日。所说的春时，也有四个月，从正月十六日到五月十五日。所说的雨时，有一个月，从五月十六日到六月十五日。所说的终时，是从六月十六日的一日一夜。所说的长时，有三个月少一日一夜，从六月十七日到九月十五日。在这五种时节中，根据当时的时节，应该告知。 接下来，羯磨师应当为他说四依法。‘具寿（Bhikkhu，比丘的尊称）某甲（姓名），你听着。这四依法是诸世尊（Buddha，佛）如来（Tathagata，佛的称号之一）应正等觉（Arhat Samyak-saṃbuddha，阿罗汉，正等觉者）所知所见，为了这些依止，像这样的法出家受近圆戒（Upasampadā，比丘戒），成为比丘（Bhikkhu）的人，说是依法。所谓依此善说法律，出家受近圆戒成就比丘的性质。’什么是四依法？ 第一，在所有的衣服中，粪扫衣（Paṃsukūla，指从垃圾堆或被丢弃的地方捡来的布缝制的衣服）是清净的，容易得到。比丘依此，在善法律中，出家受近圆戒成就比丘的性质。你某甲，从今天开始直到生命结束，用粪扫衣来维持生活，感到欢喜吗？’回答说：‘欢喜。’如果得到上等的絁绢、大白㲲，或者毛白㲲罗，或者缦国绢，或者大毛白㲲红毛㲲，兜罗绵红罗细迦尸㲲，中等颜色、卑下颜色，或者毛子衣，或者舍那衣，或者胡麻衣。