Chinese
恶归宗。如来应根发唱。唱必有益。应时发戒。故曰善来僧也。四三归得戒者。明如来弟子将服化。仓生既无善来之德。但教受三归即名得也。五者自誓得戒。摩诃迦叶妙因深厚。于如来前自誓要心得具足戒。六者论义得戒。须陀沙弥七岁共佛对谈往复称基。因斯悟道故以论义为名。七八敬得戒者。唯令夷五百女人因奉八敬得具足戒。八遣使受戒者。明此尼端故若出坊寺必为外人坏其梵行。圣教开通遣使受戒。九者为边国众僧难得。圣教回开持律五人得受具足戒。十者明中国十众。除和上得受具足。四分者大僧戒本。以为初分。尼戒与大僧不同为第二分。从安居揵度尽法揵度以来目为第三分。从房舍舍度尽增一以来目为第四分。此皆成一部之缘。但明义不同故曰分。律者西域胡音。此土而言。以诠量为称。能诠名字指之为律。所诠无作称之为藏。藏者无作戒善苞福多容隐而难测。能律益行人。所以称藏。能防未起惑非。因之为戒。戒有二种。何等为二。一者是作戒。二是无作戒。言作戒者。要由心发则有心止则无 故曰作戒。无作戒者。因其作戒一发不失。始末恒随不侍更作心方有。故曰无作戒。典发之由称之为序。发唱之首言第一 五部律典能与末代出家成轨禁非。故称之为戒。禁非夷恶故。比丘文字能诠指之为律 。此三皆可轨之生善度。世良由此也。但时人出家虽仰寻幽指硕。自安身然复不能寻求律典。用自决泮。但相承诵传致合壁。悟者众。今虽有五部流布天下。余二未见。且就三部。僧祇十诵四分明其受戒。僧祇云。凡欲受戒要身六缘得名如法。其六者何。一者受戒人年满二十。二者受戒人身无十三难障。三者结界成就。四者界内尽集无其别众。五者羯磨称文无其多少。六者僧数满足。若具六缘名善受具戒。若六中阙一皆不得戒 僧祇律云。不满二十两减二十年者。此是夏前生人。所以知然。此人满十九以过夏。向二十时始得十九夏。故言两减。未至前岁故言年减。此人不得戒。文言减二十两满二十年者。此人是夏前生人。满二十时故言年满。未过前夏故言两减。此人亦不得戒。文言减二十两过二十年者。此夏后生人。何以知然。此人满二十一时故言年过。安居未竟故言两减。此人若受戒者。有得不得。云何为得。若八月十五日后生者。二十一时此人得戒。通胎中满夏故得。云何不得。若是五月十五日后生。至七月十五日前生者。满二十一时亦不得受戒。何以故。无胎中夏故不得。文言减二十年时人谓满与受具足得名受戒者。非是一切皆得。唯正月生人满十九过夏向二十时此人得戒。何以故。有胎受故。唯正月生者。余 现代汉语译本：这三者都可以作为规范，引导人们行善并获得解脱。世间的善良就是由此而来。然而，当今的出家人虽然仰慕探寻深奥的佛理，但安身立命后却又不能寻求律典，用以自我决断。只是互相传承诵读，以致符合佛理。领悟的人很多。现在虽然有五部律流传天下，但其余两部尚未见到。暂且就这三部律典来说，即《僧祇律》、《十诵律》、《四分律》，明确其中关于受戒的规定。《僧祇律》说：‘凡是想要受戒的人，必须具备六种因缘，才能称得上如法。’这六种因缘是什么呢？一是受戒人年满二十岁；二是受戒人身上没有十三种难障；三是结界圆满成就；四是界内僧众全部集齐，没有其他僧团；五是羯磨（karma）的文句称合经文，没有错漏；六是僧众人数满足。如果具备这六种因缘，就称为善受具足戒。如果六种因缘中缺少一种，都不能得戒。《僧祇律》说：‘不满二十岁，或者两减二十年的人。’这是指夏前出生的人。为什么这样说呢？因为此人满十九岁，已经过了一个夏季，接近二十岁时才满十九个夏季，所以说‘两减’。还没有到前一岁，所以说‘年减’。此人不得戒。经文说‘减二十，两满二十年的人’，此人是夏前出生的人，满二十岁时，所以说‘年满’，但还没有过前一个夏季，所以说‘两减’。此人也不得戒。经文说‘减二十，两过二十年的人’，此人是夏后出生的人。为什么这样说呢？此人满二十一岁，所以说‘年过’，但安居（varsa）还没有结束，所以说‘两减’。此人如果受戒，有的能得戒，有的不能得戒。怎样才能得戒呢？如果是八月十五日后出生的人，二十一岁时此人得戒。因为算上胎中的夏季，所以能得戒。怎样不能得戒呢？如果是五月十五日后出生，到七月十五日前出生的人，满二十一岁也不能受戒。为什么呢？因为没有胎中的夏季，所以不能得戒。经文说‘减二十年’，现在的人认为满岁就可以受具足戒，并认为可以得戒，但并非所有情况都能得戒。只有正月出生的人，满十九岁，过了一个夏季，接近二十岁时，此人才能得戒。为什么呢？因为有胎中受孕的时间。只有正月出生的人才能这样，其余的...
English
English version: These three can all be used as a guide to lead beings to generate goodness and attain liberation. The goodness in the world arises from this. However, although present-day renunciants admire and seek profound principles, they are unable to seek the Vinaya (rules of monastic discipline) for self-determination after settling down. They merely transmit and recite to each other, resulting in conformity. Many are those who understand. Although there are five Vinayas circulating in the world today, the remaining two have not been seen. For now, let's discuss these three Vinayas, namely the *Mahāsaṃghika Vinaya* (Monastic Community Discipline), the *Daśa-bhāṇavāra Vinaya* (Ten Recitations Discipline), and the *Dharmaguptaka Vinaya* (Four-Part Discipline), clarifying the precepts within them. The *Mahāsaṃghika Vinaya* states: 'All those who wish to receive the precepts must possess six conditions in order to be considered lawful.' What are these six conditions? First, the person receiving the precepts must be twenty years old. Second, the person receiving the precepts must not have the thirteen obstacles. Third, the boundary (*sīmā*) must be properly established. Fourth, all the monks within the boundary must be assembled, without any separate groups. Fifth, the *karma* (action/ritual) recitation must match the text, without any omissions or additions. Sixth, the number of monks must be sufficient. If these six conditions are met, it is called 'well-received full ordination'. If one of the six conditions is lacking, the precepts cannot be obtained. The *Mahāsaṃghika Vinaya* states: 'Those who are not yet twenty years old, or are 'two-less' than twenty years old.' This refers to those born before the summer retreat (*varsa*). How is this known? Because this person is nineteen years old, has passed one summer, and is approaching twenty years old, they have only completed nineteen summers, hence 'two-less'. They have not yet reached the previous year, hence 'year-less'. This person cannot receive the precepts. The text states: 'Less than twenty, 'two-full' twenty years old.' This person was born before the summer retreat, and is full twenty years old, hence 'year-full', but has not yet passed the previous summer, hence 'two-less'. This person also cannot receive the precepts. The text states: 'Less than twenty, 'two-over' twenty years old.' This person was born after the summer retreat. How is this known? This person is twenty-one years old, hence 'year-over', but the summer retreat has not yet ended, hence 'two-less'. If this person receives the precepts, sometimes they are obtained, sometimes they are not. How are they obtained? If they were born after the fifteenth day of the eighth month, this person obtains the precepts at twenty-one years old. Because the summer in the womb is counted, they obtain the precepts. How are they not obtained? If they were born after the fifteenth day of the fifth month, and before the fifteenth day of the seventh month, they cannot receive the precepts even at twenty-one years old. Why? Because there is no summer in the womb, they cannot obtain the precepts. The text states 'less than twenty years old', and people today think that being fully of age is enough to receive full ordination and obtain the precepts, but this is not always the case. Only those born in the first month, who are nineteen years old, have passed one summer, and are approaching twenty years old, can obtain the precepts. Why? Because the time of conception in the womb is counted. Only those born in the first month can do this, the rest... --------------------------------------------------------------------------------
Chinese
十一月皆不得戒。文言年满夏满者。此亦是夏前生人。满二十已过夏向二十一时名年满。亦名两满。名受具足。文言夏满年过者。此是夏后生人。满二十一过夏向二十二时名善受具足。文言看手足者。要年满手足成就得名受戒。手足虽成就。若年不满者不名受戒。上来所明受戒得以不得皆僧祇所泮。十诵明受戒有二十四句。得以不得一同僧祇故不出。四分明受戒。要满二十。此二十者不论夏满。但言十二月为一岁。满者名善受具足 第二身无十三难障。云何十三难。一名边罪。边罪者比丘犯四重。比丘尼亦如是。下三众犯四重。是名边罪。第二比丘在俗时坏比丘尼式叉摩尼沙弥尼净者皆不得出家。比丘尼亦然。第三贼心受戒者。若俗人沙弥盗听说戒羯磨者皆不得出家。沙弥不得受大戒。第四破内外道者。来时破外道。去时破内。此人亦不得出家。五黄门。有六种。一生门。二割去黄门。三挎破黄门。四因他黄门。五始黄门。六半月黄门。比丘尼四种黄门。正无割去挎破。余者同上。六杀父。七杀母。八杀罗汉。九出佛身血。十破僧。十一非人。十二畜生。十三二根。是名十三难 第三结界成就者。要四方各六十三步无大僧结界。成尼亦尔。此是僧祇所明也 第四界内僧尽集无其别众 第五羯磨称文无其多少 第六僧数 现代汉语译本 十一月都不能授戒。所谓‘年满夏满’，是指此人是夏季之前出生的人。年满二十岁，且已过夏季，正向二十一岁迈进时，称为‘年满’，也称为‘两满’，名为‘受具足戒’。所谓‘夏满年过’，是指此人是夏季之后出生的人。满二十一岁，且已过夏季，正向二十二岁迈进时，称为‘善受具足戒’。所谓‘看手足’，是指必须年满且手足健全，才能称为‘受戒’。即使手足健全，如果年龄未满，也不能称为‘受戒’。以上所说明的关于受戒的‘得以’或‘不得’，都是《僧祇律》中所判定的。《十诵律》中说明受戒有二十四句，‘得以’或‘不得’与《僧祇律》相同，故不在此赘述。《四分律》中说明受戒，必须年满二十岁。这二十岁不考虑是否夏满，只说十二个月为一岁，满二十岁者名为‘善受具足戒’。 第二，身体没有十三种难障。什么是十三难？第一是边罪（biān zuì）。边罪是指比丘（bǐ qiū，monk）犯四重罪（sì chóng zuì，four major offenses），比丘尼（bǐ qiū ní，nun）也是如此。下三众（xià sān zhòng，the lower three groups of monastic disciples）犯四重罪，这称为边罪。第二，比丘在俗家时玷污了比丘尼式叉摩尼（bǐ qiū ní shì chā mó ní，probationary nun）、沙弥尼（shā mí ní，female novice）的清净，都不得出家。比丘尼也是如此。第三，以盗贼之心受戒者。如果俗人（sú rén，layperson）、沙弥（shā mí，male novice）盗听受戒羯磨（shòu jiè jié mó，ordination ceremony），都不得出家。沙弥不得受大戒（shòu dà jiè，full ordination）。第四，破坏内外道者。来时破坏外道（wài dào，non-Buddhist religions），去时破坏内道（nèi dào，Buddhism），此人也不得出家。第五，黄门（huáng mén，eunuch）。有六种：一生门、二割去黄门、三胯破黄门、四因他黄门、五始黄门、六半月黄门。比丘尼有四种黄门：正无、割去、胯破，其余与上面相同。第六，杀父。第七，杀母。第八，杀阿罗汉（ā luó hàn，arhat）。第九，出佛身血。第十，破僧（pò sēng，causing schism in the Sangha）。第十一，非人（fēi rén，non-human being）。第十二，畜生（chù shēng，animal）。第十三，二根（èr gēn，hermaphrodite）。这称为十三难。 第三，结界（jié jiè，establishing a boundary）成就者。必须四方各六十三步内没有大僧（dà sēng，senior monks）结界。比丘尼也是如此。这是《僧祇律》中所说明的。第四，界内僧众全部聚集，没有其他僧团。第五，羯磨（jié mó，formal act of the Sangha）称文没有缺少或多余。第六，僧数（sēng shù，quorum of monks).
English
English version Those who are in the eleventh month are not allowed to receive the precepts. The term 'full year and full summer' refers to someone born before the summer season. When one is twenty years old and has passed the summer, heading towards twenty-one, it is called 'full year', also known as 'both full', and is named 'receiving the full precepts' (shòu jù zú jiè). The term 'full summer and past year' refers to someone born after the summer season. When one is twenty-one years old and has passed the summer, heading towards twenty-two, it is called 'well-received full precepts' (shàn shòu jù zú jiè). The term 'examining hands and feet' means that one must be of full age and have complete hands and feet to be called 'receiving the precepts'. Even if the hands and feet are complete, if the age is not full, it is not called 'receiving the precepts'. The above explanations regarding 'allowed' or 'not allowed' to receive the precepts are all determined by the *Saṃghika* (sēng qí) Vinaya. The *Daśa-bhāṇavāra* (shí sòng) Vinaya explains that there are twenty-four statements regarding receiving the precepts, and 'allowed' or 'not allowed' are the same as the *Saṃghika* Vinaya, so they are not repeated here. The *Dharmaguptaka* (sì fēn) Vinaya explains that to receive the precepts, one must be twenty years old. These twenty years do not consider whether it is 'full summer', but only say that twelve months is one year, and one who is twenty years old is called 'well-received full precepts'. Secondly, the body must be free from the thirteen obstacles. What are the thirteen obstacles? The first is *borderline offense* (biān zuì). *Borderline offense* refers to a *bhikṣu* (bǐ qiū, monk) committing the four major offenses (sì chóng zuì), and the same applies to a *bhikṣuṇī* (bǐ qiū ní, nun). If the lower three groups (xià sān zhòng, the lower three groups of monastic disciples) commit the four major offenses, it is called *borderline offense*. Secondly, a *bhikṣu* who, while a layman, has defiled the purity of a *bhikṣuṇī śikṣamāṇā* (bǐ qiū ní shì chā mó ní, probationary nun) or a *śrāmaṇerikā* (shā mí ní, female novice) is not allowed to become a monk. The same applies to a *bhikṣuṇī*. Thirdly, one who receives the precepts with a thief's mind. If a layman (sú rén, layperson) or a *śrāmaṇera* (shā mí, male novice) secretly listens to the ordination *karma* (shòu jiè jié mó, ordination ceremony), they are not allowed to become monks. A *śrāmaṇera* is not allowed to receive the full ordination (shòu dà jiè). Fourthly, one who destroys both external and internal paths. If one destroys external paths (wài dào, non-Buddhist religions) upon arrival and destroys internal paths (nèi dào, Buddhism) upon leaving, this person is also not allowed to become a monk. Fifthly, a *eunuch* (huáng mén). There are six types: 1. congenital eunuch, 2. castrated eunuch, 3. eunuch with broken groin, 4. eunuch due to others, 5. newly eunuch, 6. half-month eunuch. There are four types of eunuchs for *bhikṣuṇīs*: congenital, castrated, and broken groin are not included; the rest are the same as above. Sixthly, patricide. Seventhly, matricide. Eighthly, killing an *arhat* (ā luó hàn). Ninthly, drawing blood from the Buddha's body. Tenthly, causing schism in the Sangha (pò sēng). Eleventhly, a non-human being (fēi rén). Twelfthly, an animal (chù shēng). Thirteenthly, a hermaphrodite (èr gēn). These are called the thirteen obstacles. Thirdly, one who has successfully established a boundary (jié jiè). There must be no establishment of a boundary by senior monks (dà sēng) within sixty-three paces in each of the four directions. The same applies to *bhikṣuṇīs*. This is what is explained in the *Saṃghika* Vinaya. Fourthly, all the monks within the boundary must be gathered, with no other monastic groups present. Fifthly, the recitation of the *karma* (jié mó, formal act of the Sangha) must be complete, with nothing missing or added. Sixthly, the quorum of monks (sēng shù). --------------------------------------------------------------------------------