English
English version: Samjna (想, Perception). Maggot-infested perception. Pecked-at perception. Different and red perception. Scattered perception. Skeletal perception. Perception of emptiness and difference. Or (a Bhiksu) should not say, 'I have attained the first Dhyana, the second Dhyana, the third Dhyana, the fourth Dhyana.' Loving-kindness, compassion, joy, and equanimity (the four immeasurables). The sphere of infinite space (Akasanantyayatana). The sphere of infinite consciousness (Vijnananantyayatana). The sphere of nothingness (Akincanyayatana). The sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana). Stream-enterer (Srotapanna, 须陀洹果). Once-returner (Sakrdagamin, 斯陀含果). Non-returner (Anagamin, 阿那含果). Arhat (阿罗汉果, the fruit of no more learning). Supernormal power of the knowledge of spiritual power (Rddhi-vidhi-jnana-abhijna). Supernormal power of the knowledge of the divine ear (Divya-srotra-jnana-abhijna). Supernormal power of the knowledge of others' minds (Para-citta-jnana-abhijna). Supernormal power of the knowledge of past lives (Purva-nivasanusmrti-jnana-abhijna). Supernormal power of the knowledge of death and rebirth (Cyuty-utpada-jnana-abhijna). Supernormal power of the knowledge of the extinction of outflows (Asrava-ksaya-jnana-abhijna).' Or say, 'I am an Arhat, and among the eight liberations, I have attained well-liberation in concentration, and complete well-liberation.' Bhiksu, if he says so, that Bhiksu has fallen and cannot live together (with the Sangha). Regarding such matters, if a Bhiksu commits such an offense, he is immediately no longer a Bhiksu, not a Sramana (沙门, Ascetic), not a disciple of Sakya (释迦), he has lost the Bhiksu's status, and broken the Sramana's Dharma. This is diminished, destroyed, fallen, overcome by others, and cannot be recovered. It is like cutting off the head of a Tala tree, which can no longer grow, increase, or become tall. From today onwards, you should not do this, it is not to be done, what is not to be done should be cut off and can be done, and in what can be done, you can do it with right mindfulness, without negligence, diligently protecting your mind. Can you not do this?' He answers, 'I will not do it.' This concludes the four downfall Dharmas. Next, the four things that a Sramana should do are explained. Ayushman (具寿, Venerable One), listen. These four Sramana Dharmas are known and seen by the Buddhas, World Honored Ones, Tathagatas, Perfectly Enlightened Ones, and are the basis. Like this Dharma, one who has left home and received full ordination, as a Bhiksu, speaks of the four things that a Sramana should do. What are the four? Ayushman, listen. From today onwards, if others scold, you should not scold back; if others are angry, you should not be angry back; if others strike, you should not strike back; if others tease, you should not tease back. When such disturbances arise, can you restrain your mind and not retaliate?' He answers, 'I will not retaliate.' This concludes the things that a Sramana should do. Next, the supreme aspiration of a heart full of hope is indicated. Ayushman, listen. You previously indicated that you have hope in your heart, and you have this thought: 'I...' --------------------------------------------------------------------------------
Chinese
当何时得于世尊善说法律。出家近圆成苾刍性。汝今已得汝已出家。今授近圆。得好如法亲教师。及轨范师等。和合僧伽秉白四羯磨。文无差舛极善安住。摽满心希望胜愿竟。 次明同得学处法。 具寿汝听。如余苾刍虽满百夏。所应学者汝亦修学。汝所学者彼亦同然。有此因缘。同得尸罗同得学处。同说别解脱经。汝从今日当于是处。起敬奉心。不应厌离。明同得学处法已竟。 次依世间喻说仪范。 汝从今日于亲教师。应生父想。师于汝处亦生子想。乃至命存侍养瞻病。共相看问。起慈悲心。至老至死。依世间喻说竟。 次住调伏法。 汝从今日于同梵行所上中下座。常生敬重随顺恭勤。而为共住。住调伏法竟。 次成办所须法。 汝从今日受持教法。读诵思惟修诸善业。于蕴善巧。处善巧。界善巧。缘起善巧。处非处善巧。未得求得。未解求解。未证求证。弗舍善轭。成办所须法竟。 次说仪范中未曾说防护法。 我今为汝举其大纲。余未知者。于半月说别解脱经时。自当听闻。又当于轨范师并亲教师。及同学亲友。善应咨问准教勤修。说仪范中未曾说防护法竟。 次说发至信偈。 汝最胜智教 具足受尸罗 无障身难得 志 现代汉语译本 何时你才能在世尊（Bhagavan，对佛的尊称）善说的法律中，出家并圆满成为比丘（Bhiksu，佛教出家男众）？你现在已经得到了，你已经出家了，现在授予你近圆戒（Upasampada，比丘戒）。得到好的如法的亲教师（Upadhyaya，戒师）以及轨范师（Acharya，教授师）等，和合僧伽（Samgha，僧团）秉持白四羯磨（Jnapti-chaturtha-karma，一种僧团议事程序），文句没有差错，极其妥善安住，标志着圆满的希望和殊胜的愿望最终实现。 接下来阐明共同获得学处法。 具寿（Ayushman，对年长比丘的尊称）你听着。如同其他比丘即使满了百夏（Varsha，指僧腊，即出家年数），所应该学习的，你也同样修学。你所学习的，他们也同样如此。因为这个因缘，共同获得戒律（Śīla），共同获得学处，共同宣说别解脱经（Pratimoksha Sutra，戒经）。你从今天开始应当在这个地方，生起恭敬奉持的心，不应该厌倦离开。阐明共同获得学处法完毕。 接下来依据世间譬喻来说明仪范。 你从今天开始对于亲教师，应当生起父亲的想法，老师对于你也要生起儿子的想法。乃至生命存在期间，侍奉供养瞻视疾病，共同互相看望询问，生起慈悲心，直到年老去世。依据世间譬喻的说明完毕。 接下来安住调伏法。 你从今天开始对于同梵行（Sabrahmachari，一起修行的同伴）的上座、中座、下座，常常生起敬重、随顺、恭敬、勤勉之心，而共同居住。安住调伏法完毕。 接下来成就办理所须法。 你从今天开始受持教法，读诵、思惟、修习各种善业。对于蕴（Skandha，构成要素）善巧，处（Ayatana，感觉器官和对象）善巧，界（Dhatu，元素）善巧，缘起（Pratītyasamutpāda，因果关系）善巧，处非处（Sthanasthana，可能性与不可能性）善巧。未得到的求得，未理解的求解，未证悟的求证悟。不舍弃善的轭（Yoga，束缚），成就办理所须法完毕。 接下来讲述仪范中未曾说过的防护法。 我现在为你举出其中的大纲，其余未知的，在半月诵说别解脱经时，自然应当听闻。又应当对于轨范师以及亲教师，以及同学亲友，好好地请教，按照教导勤奋修习。讲述仪范中未曾说过的防护法完毕。 接下来讲述发起至信偈。 你以最殊胜的智慧教导，具足地接受戒律，没有障碍的身体难以获得，志向坚定。
English
English version When will you be able to, in the well-spoken law of the World Honored One (Bhagavan, an honorific for the Buddha), renounce the world and fully become a Bhiksu (Buddhist monk)? You have already attained it, you have already renounced the world, and now you are being granted Upasampada (full ordination). May you obtain good and lawful Upadhyayas (preceptors) and Acharyas (teachers), and may the harmonious Sangha (community) uphold the Jnapti-chaturtha-karma (a formal procedure for monastic acts), with no errors in the wording, and may you dwell in it extremely well, marking the fulfillment of your hopes and the completion of your supreme vows. Next, clarifying the shared attainment of the training rules. Venerable (Ayushman, an honorific for senior monks), listen. Just as other Bhiksus, even if they have completed a hundred Varsas (years of monastic life), should learn, so too should you learn. What you learn, they also learn in the same way. Because of this cause, you jointly attain Śīla (moral conduct), jointly attain the training rules, and jointly recite the Pratimoksha Sutra (code of monastic discipline). From today onwards, you should cultivate a respectful and devoted mind in this place, and you should not be weary of leaving. The clarification of the shared attainment of the training rules is complete. Next, explaining the proper conduct based on worldly metaphors. From today onwards, you should regard your Upadhyaya as a father, and the teacher should regard you as a son. Even until the end of your life, serve and attend to them, care for them when they are sick, and mutually visit and inquire after each other, cultivating a compassionate mind, until old age and death. The explanation based on worldly metaphors is complete. Next, abiding in the Dharma of taming the mind. From today onwards, towards those of higher, middle, and lower seniority in the Sabrahmachari (spiritual companions), constantly cultivate respect, compliance, reverence, and diligence, and dwell together harmoniously. The abiding in the Dharma of taming the mind is complete. Next, accomplishing the necessary practices. From today onwards, uphold the teachings, recite, contemplate, and cultivate various virtuous deeds. Be skilled in the Skandhas (aggregates), skilled in the Ayatanas (sense bases), skilled in the Dhatus (elements), skilled in Pratītyasamutpāda (dependent origination), and skilled in Sthanasthana (possible and impossible). Seek what has not been attained, seek to understand what has not been understood, and seek to realize what has not been realized. Do not abandon the good Yoga (yoke), and the accomplishment of the necessary practices is complete. Next, explaining the protective practices not previously mentioned in the proper conduct. I will now give you the outline of these practices. Those that are unknown to you, you should naturally hear when the Pratimoksha Sutra is recited every half-month. Furthermore, you should diligently inquire from your Acharya and Upadhyaya, as well as your fellow students and friends, and diligently practice according to their instructions. The explanation of the protective practices not previously mentioned in the proper conduct is complete. Next, reciting the verse of generating supreme faith. You teach with the most supreme wisdom, fully receiving the precepts, a body free from obstacles is difficult to obtain, with steadfast aspiration. -------------------------------------------------------------------------------- 心当奉持 端正者出家 清净者圆具 正觉之所知 实语者所说 说发至信偈竟。 次略说劝修方便法。
Chinese
具寿。汝已受近圆竟。勿为放逸。当谨奉行。略说劝修方便法竟。 次新受戒苾刍礼。亲教师轨范师。并诸僧伽三遍已。谢恩奉持授近圆。作苾刍仪范已竟。若受羯磨时。应作守持除罪。令僧伽于授羯磨处。次第坐已作羯磨。苾刍在众前坐。应作是说。大德僧伽存念。今是僧伽作授近圆仪范之时。一切僧伽有犯律仪戒。为除所犯。于此僧中然无一人能向余住处。对清净苾刍如法除其罪名。若僧伽时至听者。僧伽应许。僧伽今时守持自罪而作授近仪范后。向余处对清净苾刍当如法除罪。此是单白羯磨。 次僧伽为住处。应作同意作羯磨。苾刍在僧众前坐。已应如是说。大德僧伽存念。营造已成。界外周绕一寻地畔。于此房中僧伽为授近圆故。可共同意。若僧伽时至听者。僧伽应许。僧伽。营造已成。界外周绕一寻地畔。于此房中僧伽为授近圆。共同一意。此是白二羯磨。 次当作羯磨。大德僧伽存念。营造已成。界外周绕一寻地畔。此房僧伽授近圆处。同意愿求。是故僧伽营造已成。界外周绕一寻地畔。此房僧伽为授近圆。听许故。若诸具筹。营造已成。界外周绕一 现代汉语译本 心当奉持 端正者出家，清净者圆具（受比丘戒），正觉（佛陀）之所知，实语者（诚实之人）所说。 说发至信偈竟。 次略说劝修方便法。 具寿（对受过具足戒的比丘的尊称）。汝已受近圆（比丘戒）竟。勿为放逸。当谨奉行。略说劝修方便法竟。 次新受戒苾刍（比丘）礼亲教师、轨范师，并诸僧伽（僧团）三遍已。谢恩奉持授近圆。作苾刍仪范已竟。若受羯磨（僧团会议）时。应作守持除罪。令僧伽于授羯磨处。次第坐已作羯磨。苾刍在众前坐。应作是说：‘大德僧伽存念。今是僧伽作授近圆仪范之时。一切僧伽有犯律仪戒。为除所犯。于此僧中然无一人能向余住处。对清净苾刍如法除其罪名。若僧伽时至听者。僧伽应许。僧伽今时守持自罪而作授近仪范后。向余处对清净苾刍当如法除罪。’此是单白羯磨。 次僧伽为住处。应作同意作羯磨。苾刍在僧众前坐。已应如是说：‘大德僧伽存念。营造已成。界外周绕一寻地畔。于此房中僧伽为授近圆故。可共同意。若僧伽时至听者。僧伽应许。僧伽。营造已成。界外周绕一寻地畔。于此房中僧伽为授近圆。共同一意。’此是白二羯磨。 次当作羯磨。大德僧伽存念。营造已成。界外周绕一寻地畔。此房僧伽授近圆处。同意愿求。是故僧伽营造已成。界外周绕一寻地畔。此房僧伽为授近圆。听许故。若诸具筹。营造已成。界外周绕一