English
English version: Or in the night, or in the daytime when it is cloudy, one can accurately tell the time. For example, whether it is early morning, midday, dusk, or the first watch of the night, the first half of the night, the middle of the night, the second half of the middle of the night, the second half of the last watch of the night, the dawning sky before sunrise, before sunrise, after sunrise, or one-eighth or one-quarter of the way through midday, or a little more than one-quarter or one-eighth, before sunset, after sunset, before the stars appear, when the stars appear. Among these twenty-two times, one should inform according to the time. Furthermore, according to the differences in seasons, there are five: first, the winter season; second, the spring season; third, the rainy season; fourth, the end season; fifth, the long season. The winter season has four months, from the sixteenth day of the ninth month to the fifteenth day of the first month. The spring season also has four months, from the sixteenth day of the first month to the fifteenth day of the fifth month. The rainy season has one month, from the sixteenth day of the fifth month to the fifteenth day of the sixth month. The end season is from the sixteenth day of the sixth month, one day and one night. The long season is three months minus one day and one night, from the seventeenth day of the sixth month to the fifteenth day of the ninth month. Among these five seasons, one should inform according to the season. Next, the Karmacharya (Kammacariyā, the preceptor who guides the ordination ceremony) should explain the Four Requisites (Cattāro Nissayā). 'Venerable (Bhikkhu, a respectful term for a monk) so-and-so (name), listen. These Four Requisites are known and seen by the Buddhas (Buddha, enlightened one), the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), the Arhats Samyak-saṃbuddhas (Arhat Samyak-saṃbuddha, a perfected one, a fully enlightened one). For those who rely on these, those who leave home and receive full ordination (Upasampadā, higher ordination) in such a Dharma, becoming a Bhikkhu (Bhikkhu, a Buddhist monk), it is said to be according to the Dharma. That is, relying on this well-spoken law, leaving home and receiving full ordination, achieving the nature of a Bhikkhu.' What are the Four Requisites? First, among all clothes, rag-robe (Paṃsukūla, robes made from discarded cloth) is pure and easy to obtain. A Bhikkhu relies on this, and in the good Dharma, leaves home and receives full ordination, achieving the nature of a Bhikkhu. So-and-so, from today until the end of your life, are you content and joyful to sustain yourself with rag-robes?' He answers: 'I am content.' If you obtain superior linen, large white wool, or white woolen cloth, or silk from the country of Mana, or large white wool or red wool, cotton, red silk, fine Kasi silk, medium color, inferior color, or woolen clothes, or Sana clothes, or hemp clothes. --------------------------------------------------------------------------------
Chinese
。或劫贝衣。或睹拘罗衣。或娇昙波国衣。或日下国衣。若更得余清净衣者。若从众得。若从别人得。汝于斯等随可受之。知量受用。愿能持否。答言。愿能持。 某甲汝听。二诸食中常乞食是清净食。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。以常乞食而自支济生欣乐否。答言。欣乐。若得长利供大人米粆水饭粥饮等。若五日八日十四日十五日作节会食。若僧次请食。若别请食。若偶逢请食。若故请食。若更得余清净食者。若从众得。若从别人得。汝于斯等随可受之。知量受用。愿能持否。答言。愿能持。 某甲汝听。三诸住处中。居于树下。是清净处。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。于树下敷具而自支济生欣乐否。答言。欣乐。若得长利房店楼阁凉房。寨篱敌楼诸好宅舍。门上楼屋房上帐幕。露地帐幕板屋坎穴。石窟山岩茅庵稍屋。或有院墙。或无院墙。或有虚厦。或无虚厦。若更得余清净处所。若从众得。若从别人得。汝于斯。等随可受之。知量受用。愿能持否。答言。愿能持。 某甲汝听。四陈弃药是清净物。易可求时。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。用陈 现代汉语译本：或者粗布衣，或者细棉布衣，或者娇昙波国（Kautamba）的布衣，或者日下国（a country name）的布衣。如果还能得到其他清净的衣服，无论是从僧众处得到，还是从其他人处得到，你都可以适量接受并使用。你愿意遵守吗？回答：愿意遵守。 某甲（a person's name）你听着。在各种食物中，经常乞食是清净的食物，容易获得。比丘（bhiksu, a Buddhist monk）依靠这种方式，在良好的戒律中，出家并圆满成为比丘的品性。你某甲，从今天开始直到生命结束，以经常乞食来维持生活，感到快乐吗？回答：感到快乐。如果得到丰厚的利益，如供养大人物的米饭、米粥、水饭、粥等，或者在五日、八日、十四日、十五日等节日聚餐，或者僧众轮流请食，或者特别邀请的餐食，或者偶然遇到的餐食，或者特意邀请的餐食，如果还能得到其他清净的食物，无论是从僧众处得到，还是从其他人处得到，你都可以适量接受并使用。你愿意遵守吗？回答：愿意遵守。 某甲你听着。在各种住所中，居住在树下是清净的地方，容易获得。比丘依靠这种方式，在良好的戒律中出家并圆满。成为比丘的品性。你某甲，从今天开始直到生命结束，在树下铺设卧具来维持生活，感到快乐吗？回答：感到快乐。如果得到丰厚的利益，如房屋店铺、楼阁凉房、寨篱敌楼等好的宅舍，门上的楼屋、房屋上的帐幕、露天帐幕、板屋、坎穴、石窟山岩、茅庵草屋，或者有院墙，或者没有院墙，或者有空旷的房屋，或者没有空旷的房屋。如果还能得到其他清净的住所，无论是从僧众处得到，还是从其他人处得到，你都可以适量接受并使用。你愿意遵守吗？回答：愿意遵守。 某甲你听着。被丢弃的药物是清净的物品，容易获得。比丘依靠这种方式，在良好的戒律中，出家并圆满成为比丘的品性。你某甲，从今天开始直到生命结束，使用陈
English
English version: Or coarse cloth robes, or fine cotton robes, or robes from the country of Kautamba (Kautamba), or robes from the country of Rihsyaka (a country name). If you obtain other pure robes, whether from the Sangha (Buddhist monastic community) or from others, you may accept and use them accordingly. Are you willing to uphold this? Answer: I am willing to uphold this. So-and-so (a person's name), listen. Among all foods, constantly begging for food is pure food, easily obtained. A Bhiksu (bhiksu, a Buddhist monk) relies on this, within the good precepts, to renounce the household life and fully accomplish the nature of a Bhiksu. You, So-and-so, from this day forth until the end of your life, will you be happy to sustain yourself by constantly begging for food? Answer: I am happy. If you receive great benefits, such as rice, rice porridge, water-rice, congee, and drinks offered to great figures, or if there are gatherings for meals on the 5th, 8th, 14th, and 15th days of the month, or meals offered in turn by the Sangha, or specially invited meals, or meals encountered by chance, or meals offered intentionally, if you obtain other pure foods, whether from the Sangha or from others, you may accept and use them accordingly. Are you willing to uphold this? Answer: I am willing to uphold this. So-and-so, listen. Among all dwellings, residing under a tree is a pure place, easily obtained. A Bhiksu relies on this, within the good precepts, to renounce the household life and fully accomplish the nature of a Bhiksu. You, So-and-so, from this day forth until the end of your life, will you be happy to sustain yourself by using bedding under a tree? Answer: I am happy. If you receive great benefits, such as houses, shops, pavilions, cool rooms, stockades, watchtowers, and other fine dwellings, upper stories above gates, canopies above houses, open-air canopies, plank houses, pits, stone caves, mountain rocks, thatched huts, or houses with courtyards, or houses without courtyards, or houses with empty halls, or houses without empty halls. If you obtain other pure dwellings, whether from the Sangha or from others, you may accept and use them accordingly. Are you willing to uphold this? Answer: I am willing to uphold this. So-and-so, listen. Discarded medicine is a pure object, easily obtained. A Bhiksu relies on this, within the good precepts, to renounce the household life and fully accomplish the nature of a Bhiksu. You, So-and-so, from this day forth until the end of your life, will you use discarded --------------------------------------------------------------------------------
Chinese
弃药而自支济生欣乐否。答言。欣乐。若得长利酥油蜜乳糖沫。宜时药宜更药。或七日若至愈。根药茎药叶药华药果药。若更得余清净药者。若从众得。若从别人得。汝于斯等随可受之。知受用。愿能持否。答言。愿能持。此是四依法竟。 次说四堕落法。 某甲汝听。有此四法。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。说堕落法。苾刍于此四中。随一一事。若有犯者随当犯时。便非苾刍。非沙门。非释迦子。失苾刍性。破沙门法。此便损减摧坏堕落。为他所胜不可重收。譬如斩截多罗树头。更不能生增长高大。苾刍亦尔。云何为四。诸欲恋欲以欲润泽及染着欲。是诸世尊以无量门种种毁责。断欲弃欲。除欲尽欲。离欲灭欲。息欲没欲。称扬赞叹是胜妙事。具寿。汝从今日不应辄以染心视诸女人。何况两相交会行不净行事。具寿。如佛世尊如来应正等觉所知所见说。若复苾刍与诸苾刍同德学处。不舍学处。不犯学处。作不净行。乃至共傍生作不净行事。彼苾刍便堕落不可共住。于如是事苾刍犯者。随当作时。便非苾刍。非沙门。非释迦子。失苾刍性。破沙门法。此便损减摧坏堕落。为他所胜不可重收。譬如斩截多罗树头。更不能生增长高大。汝从今日于此不应作事。不 现代汉语译本 问：放弃药物而依靠自己的力量来维持生活，你感到快乐吗？答：感到快乐。如果得到上好的酥油、蜂蜜、乳酪、糖浆等，适合作为临时的药物或更换的药物。或者七天内，直到痊愈。无论是根药、茎药、叶药、花药、果药，如果能得到其他清净的药物，无论是从僧众处得到，还是从其他人处得到，你对于这些都应该随缘接受并知道如何使用。你愿意遵守这些吗？答：愿意遵守。这就是四依法完毕。 接下来宣说四堕落法。 某甲（比丘的名字），你听好。有这四种法，是诸位世尊、如来、应正等觉所知所见。为了让那些依靠这些法出家受具足戒，成为比丘的人，宣说堕落之法。比丘如果在这四种法中，随便触犯任何一条，在触犯的当下，便不再是比丘，不再是沙门，不再是释迦牟尼的弟子，失去比丘的身份，破坏沙门的法则。这便会损减、摧毁、堕落，被其他事物所胜，无法重新恢复。譬如砍断多罗树的树头，便再也不能生长、增高、长大。比丘也是如此。哪四种呢？对于欲望的爱恋、以欲望来滋润自己以及对于欲望的染着。这些欲望，诸位世尊以无量的方式来谴责，断除欲望、抛弃欲望、去除欲望、灭尽欲望、远离欲望、止息欲望、沉没欲望，称扬赞叹断欲是殊胜美妙的事情。具寿（对受戒者的尊称），你从今天开始不应该随便以染污的心去看待各种女人，更何况是两性交合，行不清净的行为。具寿，正如佛世尊、如来、应正等觉所知所见所说，如果比丘与其他的比丘，他们持有相同的德行和学处，不舍弃学处，不违犯学处，却行不清净的行为，乃至与畜生行不清净的行为，那么这位比丘便会堕落，不可共住。对于这样的事情，比丘一旦触犯，在触犯的当下，便不再是比丘，不再是沙门，不再是释迦牟尼的弟子，失去比丘的身份，破坏沙门的法则。这便会损减、摧毁、堕落，被其他事物所胜，无法重新恢复。譬如砍断多罗树的树头，便再也不能生长、增高、长大。你从今天开始不应该做这样的事情，不要。
English
English version Question: Do you rejoice and find happiness in abandoning medicine and supporting yourself? Answer: I rejoice. If you obtain excellent ghee, honey, cheese, molasses, etc., suitable as temporary medicine or replacement medicine, or within seven days, until healed, whether it be root medicine, stem medicine, leaf medicine, flower medicine, or fruit medicine, if you can obtain other pure medicine, whether obtained from the Sangha or from others, you should accept and know how to use these as appropriate. Are you willing to uphold these? Answer: I am willing to uphold these. This concludes the Four Reliances. Next, the Four Defeat Laws are explained. So-and-so (name of the Bhikshu), listen carefully. These four laws are known and seen by all Buddhas, Tathagatas, Arhats, and Samyak-sambuddhas (perfectly enlightened ones). For those who rely on these laws to renounce the world, receive full ordination, and become Bhikshus (monks), the Defeat Laws are proclaimed. If a Bhikshu violates any one of these four laws, at the moment of the violation, he is no longer a Bhikshu, no longer a Shramana (ascetic), no longer a son of Shakyamuni (Buddha), loses the status of a Bhikshu, and breaks the laws of a Shramana. This will diminish, destroy, and cause him to fall, be overcome by others, and be impossible to recover. Just as cutting off the head of a Tala tree (palmyra palm) prevents it from growing, increasing, and becoming tall, so too is the Bhikshu. What are the four? Attachment to desires, nourishing oneself with desires, and being stained by desires. These desires are condemned by the Buddhas in countless ways, cutting off desire, abandoning desire, removing desire, extinguishing desire, departing from desire, ceasing desire, submerging desire, praising and extolling the excellence of detachment from desire. Venerable one (term of respect for the ordained), from today onwards, you should not casually look at women with a defiled mind, let alone engage in sexual intercourse and impure conduct. Venerable one, as the Buddha, the Tathagata, the Arhat, the Samyak-sambuddha knows and sees, if a Bhikshu, along with other Bhikshus who share the same virtues and precepts, does not abandon the precepts, does not violate the precepts, but engages in impure conduct, even with an animal, that Bhikshu will fall and cannot live together. If a Bhikshu violates such a thing, at the moment of the violation, he is no longer a Bhikshu, no longer a Shramana, no longer a son of Shakyamuni, loses the status of a Bhikshu, and breaks the laws of a Shramana. This will diminish, destroy, and cause him to fall, be overcome by others, and be impossible to recover. Just as cutting off the head of a Tala tree prevents it from growing, increasing, and becoming tall, so too is the Bhikshu. From today onwards, you should not do such things, do not. --------------------------------------------------------------------------------