根本說一切有部出家授近圓羯磨儀範
The Ordination Ritual of the Fundamental Sarvastivada School
原夫贍部嘉運。至四佛釋迦文如來遺教利見也。大元御世第五主。憲天述道。仁文義武。大光孝皇帝登極也。天資福慧。諦信內乘。普使萬邦。咸歸一化。雖敷天垂拱。而至治無垠。眷支那弘道。而在躬不息。欲以自佛相承。師資繼踵。迄今不替。正戒儀範。為拳拳從善之行人。俾一一恒持於淨戒。精練三業。堅守四儀。此實聖皇匡正佛法之睿旨也。昔因善逝與人天眾。普說無諍聲聞藏教。一切有部別解脫經。依此採拾。未得令得。律儀方便羯磨儀範。此乃聖光德師之總集也。始從天竺。次屆西番。爰有洞達五明法王大士薩思迦扮底達。名稱普聞。上足苾芻拔合思巴。乃吾門法主。大元帝師。道德恢隆。行位叵測。援茲儀範。衍布中原。令通解三藏比丘。住思觀演說正本。翻譯人善三國聲明。辯才無礙。含伊羅國翰林承旨彈壓孫傳華文。譯主生緣北庭都護府。解二種音。法詞通辯。諸路釋門總統。合台薩哩都通。暨翰林學士安藏。總以諸國言詮。奉詔譯成儀式。序本帝師之親製。繪為華跡以編陳。始末麁彰。聊記歲月。時庚午歲至元七年冬至後二日序。
出家授近圓羯磨儀範(苾芻習學略法附)
Ordination and Full Precepts Ceremony Procedures(Appendix: Brief Method for Bhikshu Study and Practice)
元帝師苾芻拔合思巴集
Collection of Yuan Imperial Preceptor Bhikshu Pakpa
敬禮一切智。
Homage to the All-Knowing One.
凡有欲求出家者。隨意詣一師處。師即應問所有障法。應如是問。汝非外道否。汝非年不滿十五否。汝雖年滿十五非不能驚烏否。雖能驚烏非年不滿七歲否。汝非奴等否。汝非負債否。汝非父母不聽許否。汝雖父母不聽許非不遠鄉所否。汝非有疾病否。汝非污苾芻尼否。汝非賊住否。汝非別住否。汝非不共住否。汝非蠲割人否。汝非黃門否。汝非化人否。汝非傍生否。汝非趣外道否(曾作外道先已出家還歸外道更復重來)。汝非殺母否。汝非殺父否。汝非殺阿羅漢否。汝非破和合僧否。汝非惡心出佛身血否。汝不於四他勝中隨有犯否。汝非因有所犯為不悔過故眾所驅擯否。汝非瘸手等否(支節不具)。汝非黃髮等否。汝非獨指甲等否。汝非王所揀別等否。汝非王不聽許否。汝雖王不聽許非不遠鄉所否。汝非強盜名稱否。汝非毒害人否。汝非皮匠人否。汝非屠膾人非。汝非鄙賤種族人否。汝非非人趣否。汝非北俱盧洲人否。汝非再三轉相人否。汝非似男子婦人否。汝非疎陋人否。汝非別州異貌人否。問障法時若言是者。便可答言。隨汝意去。若遍淨者即應攝受。可授鄔波索迦律儀戒。如是授時先教求出家者。最初令禮敬佛三遍已。次令禮敬軌範師三遍。在前蹲居合掌。教作是說。
If anyone wishes to leave home and become a monastic, they may go freely to any teacher. The teacher should then ask about all potential obstacles. The questioning should go like this: "Are you not a non-Buddhist? Are you not under fifteen years of age? Even if you are fifteen, are you not too young to scare away crows? Even if you can scare away crows, are you not under seven? Are you not a slave? Are you not in debt? Have you not been forbidden by your parents? Even if your parents have forbidden you, are you not in a place far from home? Do you not have any illness? Have you not defiled a nun? Have you not posed as a monk? Have you not been expelled from the community? Have you not been excluded from shared residence? Are you not a eunuch? Are you not an apparition? Are you not an animal? Are you not one who has turned to non-Buddhist teachings?(One who was once a Buddhist monk, then returned to non-Buddhist beliefs, and now seeks to come back) Have you not killed your mother? Have you not killed your father? Have you not killed an Arhat? Have you not caused a schism in the monastic community? Have you not maliciously drawn blood from the Buddha? Have you not committed any of the four grave offenses? Have you not been expelled by the community for committing an offense without repentance? Are you not crippled in the hands or limbs?(Incomplete limbs) Are you not dealing with premature graying hair? Are you not suffering from a single fingernail condition? Have you not been singled out by the king? Is the king not forbidding you? Even if the king forbids you, are you not in a place far from home? Do you not have a reputation as a bandit? Do you not poison people? Are you not a leatherworker? Are you not a butcher? Are you not of a low or despised caste? Are you not a non-human being? Are you not from the northern continent of Uttarakuru? Have you not been transformed back and forth multiple times? Are you not a woman appearing as a man? Are you not someone with a disabled appearance? Are you not someone from a different region with an unusual appearance?" When asking about obstacles, if the person answers "yes" to any, then the teacher may say, "Go as you wish." If the person is fully pure, then the teacher should accept them. The teacher may then confer the precepts of a Buddhist lay disciple. When conferring, the teacher should first instruct the person seeking ordination to bow in reverence to the Buddha three times, then to bow in reverence to the teacher three times. The person should kneel with palms together, and be instructed to say the following.
大德存念。我某甲。始從今時乃至命存。歸依佛陀兩足中尊。歸依達磨離欲中尊。歸依僧伽諸眾中尊。大德證知。我盡形壽。是鄔波索迦。如是三說至第三番。應言阿遮利耶證知。師云好。答云善。此是授鄔波索迦律儀竟。
Venerable ones, please bear me in mind. I, [name], from this moment on and for as long as I live, take refuge in the Buddha, the most honored among those with two feet. I take refuge in the Dharma, the most honored in freedom from desire. I take refuge in the Sangha, the most honored among all communities. Venerable ones, bear witness that for my entire life, I am a lay follower. Thus said three times, and when the third recitation is complete, it should be said: "The teacher bears witness." The teacher says, "Good." The disciple replies, "Excellent." This concludes the rite of conferring the lay precepts.
次授鄔波索迦五學處教云。汝隨我說。
Now I will teach you the five precepts for lay practitioners. Listen as I recite them, and repeat after me.
阿遮利耶存念。如諸聖阿羅漢乃至命存。棄捨殺生。遠離殺生。我某甲亦如是。始從今時乃至命存。棄捨殺生遠離殺生。此第一支。是諸聖阿羅漢之所學處。我當隨學隨作隨持。又如諸聖阿羅漢乃至命存。棄捨偷盜邪婬妄語。果實酒醞造酒令醉亂性。放逸之處。乃至遠離果實酒醞造酒令醉亂性放逸之處。我某甲亦如是。始從今時乃至命存。棄捨偷盜邪婬妄語。果實酒醞造酒令醉亂性放逸之處。此五支學處。是諸聖阿羅漢之所學處。我當隨學隨作隨持。師云好。答云善。此是鄔波索迦儀範竟。
次差一苾芻作白眾。彼應問本師云。所有障難並已問未。答言已問。若問者善。若不問而白者。得越法罪。次為白眾。一切僧伽當須盡集。或巡房告知。次將至眾中致禮敬已。在上座前蹲居合掌。作如是說。
大德僧伽存念。此某甲從鄔波馱耶某甲。希求出家。在俗白衣未落鬚髮。願於善說法律出家。此某甲願欲出家剃除鬚髮。披染色衣起正信心。捨家趣於非家。從鄔波馱耶某甲。求出家。言無遮難遍淨。僧伽許某甲出家否。眾咸言。若遍淨者。應與出家。俱問者善。如不問者。得越法罪。此是為出家白眾僧儀範竟。
次請為五波馱耶者。禮親教師已蹲居合掌。作如是說。
阿遮利耶存念。我某甲今請阿遮利耶。為鄔波馱耶。願阿遮利耶為我作鄔波馱耶由阿遮利耶為鄔波馱耶故。我當出家。如是三說。至第三番。應言由鄔波馱耶為鄔波馱耶故。師云好。答云善。此是請鄔波馱耶儀範竟。
次為請苾芻看剃髮者。彼便盡剃。其人後悔。佛言。應留頂上少髮。問曰。除爾頂髻不。若言不者。應言隨汝意去。若言除者。應可剃除。次與洗浴。若寒與湯熱授冷水。
次親教師應與鉢器。并與染衣。彼接師足至自頂已可授鉢衣。
次親教師可與著衣與著裙時。當須檢察。恐是無根二根及不全等。此是初作儀範竟。
次授三歸依。并出家者。先令禮敬佛。次令禮親教師已。蹲居合掌。教作是說。鄔波馱耶存念。我某甲始從今時乃至命存歸依佛陀兩足中尊。歸依達磨離欲中尊。歸依僧伽諸眾中尊。彼薄伽梵如來應供正等覺釋迦牟尼釋迦師子釋迦帝王我等至尊。彼既出家。我當隨出。棄捨俗容出家形相。我正授持。我今正趣。如是三說。至第三番。應言我因事至說名。鄔波馱耶名某甲。師云好。答云善。此是出家儀範竟。
次親教師應付一苾芻。與授沙彌律儀護者。彼即應問親教師。此人如何是遍淨否。若遍淨者。應作沙彌。次禮敬佛禮軌範師。蹲居合掌。應如是說。
大德存念。我某甲始從今時乃至命存。歸依佛陀兩足中尊。歸依達摩離欲中尊。歸依僧伽諸眾中尊。願大德證知。盡形壽我是沙彌。如是三說。至第三番。應言願阿遮利耶證知。盡形壽我是沙彌。師云好。答云善。此是授沙彌律儀軌範竟。
次除阿遮利外隨一苾芻。即當量影作商矩指。并晝夜分時等法。皆如苾芻戒中作。
次授十學處教云。汝隨我說。阿遮利耶存念。如諸聖阿羅漢乃至命存。棄捨殺生遠離殺生。我某甲亦如是。始從今時乃至命存。棄捨殺生遠離殺生。此第一支。是諸聖阿羅漢之所學處。我當隨學隨作隨持。又如諸聖阿羅漢乃至命存。棄捨偷盜婬欲妄語。果實酒醞造酒令醉亂性放逸之處。歌舞作樂香鬘瓔珞塗彩。高床大床非時食。畜金銀乃至遠離畜金銀。我某甲亦如是。始從今時乃至命存。棄捨偷盜婬欲妄語。果實酒醞造酒令醉亂性放逸之處。歌舞作樂香鬘瓔珞塗彩。高床大床非時食。畜金銀乃至遠離畜金銀。此十支學處。是諸聖阿羅漢之所學處。我當隨學隨作隨持。師云好。答云善。此是授沙彌戒儀範竟。