受大戒壇文第八(佛語諸比丘：「受具足法，有三事現前得受具足。何等三？一有僧、二有人欲受具足、三有羯磨，是為三。」欲受具足人初來，應教次第頭面禮僧足，禮僧足已教受衣，應問：「此衣是汝有不？」答言：「是。」應教汝効我語)
Vow Platform Ceremony Text 8
「我某甲，此衣僧伽梨若干條受，若割截若未割截，是衣受持不離宿。」(如是三說)
I, [name], receive this sanghati robe of [number] strips, whether cut or uncut. This robe is accepted and kept without leaving it overnight. (Recite this three times)
(次問：「此衣是汝有不？」答言：「是。」)「我某甲，此衣憂多羅僧七條受，若割截若未割截，是衣受持不離宿。」(如是三說)
(Next question: "Is this robe yours?" Answer: "Yes.")
"I, [your name], accept this robe as my upper robe (uttarasanga), made of seven panels, whether cut or uncut. I will keep it with me and not let it be apart from me overnight."
(Repeat this three times.)
(次問：「此衣是汝有不？」答言：「是。」)「我某甲，此衣安陀會五條受，割截若未割截，是衣受持不離宿。」(如是三說)
(Question: “Is this robe yours?” Answer: “Yes.”)“I, [name], receive this lower robe with five panels, whether cut or uncut, and keep it without letting it stay apart overnight.” (Repeat this three times.)
(次問：「此鉢多羅是汝有不？」答言：「是。」)「我某甲，此鉢多羅應量受，長用故。」(如是三說。受衣鉢已應求和上，應言)「大德憶念！我某甲請大德為和上，願大德為我某甲作大戒和上。我某甲依大德和上故得受具足戒，願大德與我某甲受具足戒。慈愍故。」(如是三說。戒師應問)「誰能為某甲作和上？」(和上答言：「我某甲能。」即時捨聞處著見處。戒師應唱眾僧和集)「誰能為某甲作教授師？」(若僧中有比丘言：「我能。」若有五法不應立作教師：愛教、瞋教、怖教、癡教、教不教不知。五法成就應立作教師：不愛教、不瞋教、不怖教、不癡教、教不教知)
Next question: "Is this bowl yours?" He replied: "Yes."
"I, [name], receive this bowl according to the proper measure, for long-term use." (Repeat this three times.)
After receiving the robe and bowl, one should request a preceptor, saying: "Venerable one, please bear me in mind! I, [name], request the Venerable one as my preceptor. May the Venerable one, out of compassion, act as my preceptor for full ordination, and may I, through the Venerable one, receive the precepts. Please have compassion for me." (Repeat this three times.)
The preceptor should then ask: "Who can act as preceptor for this person?" The preceptor answers: "I, [name], am able." At that point, one moves from the listening area to the visible area. The preceptor should then call the monastic community together and ask: "Who can act as instructor for this person?"
If a monk in the community says, "I can," he may serve. If he possesses five qualities, he should not be appointed as instructor: instructing out of attachment, instructing out of anger, instructing out of fear, instructing out of confusion, and not knowing what is taught versus what is not taught. One who possesses five qualities should be appointed as instructor: not instructing out of attachment, not instructing out of anger, not instructing out of fear, not instructing out of confusion, and knowing what is taught versus what is not taught.
「大德僧聽！某甲，從和上某甲，求受具足戒，某甲能為某甲作教師。若僧時到僧忍聽，僧某甲當作教師，為教某甲。如是白。」
"Venerable monks, please listen. This person, whose preceptor is the Venerable So-and-so, seeks to receive the full precepts. This person can serve as the guiding teacher for this candidate. If it is the appropriate time for the assembly and you are in agreement, let this person serve as the guiding teacher for this candidate, to guide and instruct him. Thus I announce."
「大德僧聽！某甲，從和上某甲，求受具足戒，某甲能為某甲作教師，教某甲故。誰諸長老忍某甲作教師教某甲者，是長老默然；誰不忍者便說。」「僧已忍某甲作教師教某甲竟。僧忍，默然故，是事如是持。」(即時教師往弟子所，教偏袒著衣胡跪合掌)
"Venerable monks, please listen. This person, [Name], has come to the preceptor, [Name], seeking full ordination. This person can serve as the instructor for [Name], guiding them in the precepts. Does any elder monk agree to let this person act as instructor for [Name]? If so, please remain silent. If anyone disagrees, please speak up."
"The monks have agreed to let this person serve as instructor for [Name]. Since there is consent and silence, this matter is settled."
(At this point, the instructor goes to the student and teaches them to bare the right shoulder, kneel with joined palms.)
「汝某甲聽！今是至誠時、實語時，後僧中亦如是問，汝實當言實、不實當言不實。我今問汝：汝丈夫不？年滿二十不？非奴不？不與人客作不？不買得不？不破得不？非官人不？不犯官事不？不陰謀王家不？不負人債不？丈夫有如是病，若癩癰漏瘭疽痟疾癲病？汝有父母在不？若言在，父母聽汝出家不？先不作比丘不？若言作，清淨持戒不？捨戒時一心如法還戒不？三衣鉢具不？汝字何等？和上字誰？」答：「我名某甲，和上名某甲。」教師問竟應白僧：「我問某甲竟。」(戒師語：「若清淨者將來。」教禮僧足，禮僧足已從僧乞受具足戒耳)
"[Listen, O you who seek ordination,] this is the time for utmost sincerity and truth. Later, you will also be asked these same questions before the monastic community. You must speak truthfully—if it is true, say it is true; if it is not, say it is not. I now ask you: Are you a man? Have you reached the age of twenty? Are you not a slave? Do you not work for others as hired labor? Were you not bought? Were you not obtained through theft? Are you not a government official? Have you not committed offenses against the state? Do you not scheme against the king? Do you owe debts to others? Do you have such ailments as leprosy, boils, open sores, scabies, consumption, or madness? Are your parents still alive? If they are, have they granted you permission to leave home for the monastic life? Have you not previously been a monk? If you say 'yes,' were you pure in observing the precepts? When you gave up the precepts, did you return them wholeheartedly and in accordance with the Dharma? Do you have the three robes and an alms bowl? What is your name? And who is your teacher?" Answer: "My name is So-and-so, and my teacher's name is So-and-so." After the examiner has finished questioning, he should announce to the community: "I have completed my questions to So-and-so." (The preceptor speaks: "If he is pure, bring him forward." Have him bow at the feet of the monastic community. After bowing, he then requests the full precepts from the community.)"
「大德僧聽！我某甲，從和上某甲，求受具足戒。我某甲今從眾僧乞受具足戒，和上某甲。願僧濟度我，與我某甲受具足戒。慈愍故。」(如是三說。即時一比丘唱)
"Venerable monks, please listen! I, [name], having received my preceptor [name] as my teacher, now seek to receive the full monastic precepts. I, [name], hereby request from the assembly of monks that I be granted the full precepts, with [name] as my preceptor. I ask the Sangha to liberate me and confer upon me the full precepts, out of compassion for me." (This request is made three times. Then, a monk sings out:)
「大德僧聽！某甲，從和上某甲，求受具足戒。某甲已從眾僧乞受具足戒，某甲和上某甲。若僧時到僧忍聽，我今僧中問某甲無遮道法。如是白。」(戒師問遮法文，與上教師問遮法文同。上以空靜，此以眾中以為異耳)
"Venerable monks, please listen! I, [Name], request full ordination from my preceptor, [Name]. I have already requested full ordination from the monastic community, with [Name] as my preceptor. If the community is ready and willing, I shall now ask [Name] whether they are free from any hindrances. This is my statement." (The preceptor's inquiry about obstacles is the same as the instructor's earlier inquiry. The distinction is that the former was done in a quiet setting, while this one is conducted before the assembled community.)
「大德僧聽！頗有未問者不？若未問者當更問，已問者默。」(戒師應唱)「大德僧聽！某甲，從和上某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上某甲。某甲自說清淨無諸難事，年歲已滿，衣鉢具足，某甲和上某甲。若僧時到僧忍聽，僧當與某甲受具足戒，和上某甲。如是白。」
"Venerable Sangha, please listen! Is there anything that has not yet been asked? If so, it should be asked now; if all has been asked, please remain silent." (The preceptor should recite this.)
"Venerable Sangha, please listen! This person, [Name], with the preceptor [Name], seeks full ordination. [Name] has already requested full ordination from the Sangha, with [Name] as preceptor. [Name] declares himself pure and free from any obstacles, of full age, with robes and bowl complete, under the preceptor [Name]. If the Sangha is ready, and the Sangha approves, the Sangha should confer full ordination upon [Name], with [Name] as preceptor. This is the motion."
「大德僧聽！某甲，從和上某甲，求受具足戒。某甲已從眾僧乞受具足戒，和上某甲。某甲自說清淨無諸難事，年歲已滿，衣鉢具足，某甲和上某甲。僧今與某甲受具足戒，和上某甲。誰諸長老忍與某甲受具足戒，和上某甲，忍者是長老默然；誰不忍者便說。是初羯磨成就不？」(如是三說)「僧已忍與某甲受具足戒竟，和上某甲。僧忍，默然故，是事如是持。」(若人問：「汝幾歲？應言未有歲。何時？若冬若春若夏有閏無閏，是時節汝盡壽應憶念。」即時應說四依)
Venerable monks, please listen. This person, [Name], having taken the preceptor [Name] as their teacher, seeks full ordination. They have already requested full ordination from the monastic community, with [Name] as their preceptor. They declare themselves pure, free from any obstacles, of full age, and in possession of both robe and bowl, with [Name] as their preceptor. The community now grants full ordination to this person, with [Name] as their preceptor. Does any elder monk consent to this ordination? Those who consent remain silent; those who do not, speak now. This is the first motion, is it accomplished?" (This is repeated three times.) "The community has consented to grant full ordination to this person, with [Name] as their preceptor. As the community consents through silence, this matter is hereby closed." (If someone asks, "How old are you?" you should answer, "I do not count years yet." "When—in winter, spring, or summer, with or without an intercalary month—at this time you must remember for the rest of your life." Then immediately recite the four reliances.)
「汝某甲聽！是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，為受具足人說四依法，依是得出家受具足戒作比丘。何等四？
"Listen, O you! This Buddha, the Bhagavat, Shakyamuni, the Tathagata, the Arhat, the Fully Enlightened One, has spoken the Four Reliances for those who receive full ordination. By relying on these, one may leave home life, receive full ordination, and become a monk. What are the four?
「依糞掃衣。比丘依是得出家受具足戒成比丘法。若更得白麻衣、赤麻衣、羯耶衣、憍施耶衣、翅夷羅衣、欽跋羅衣、劫貝衣，如是等餘清淨衣，皆是盈長得。是中依糞掃衣，能盡壽受持不？」(答能)
"Should a monk rely on discarded rags for his robes? If he has taken ordination and upheld the monastic precepts using these rags, and later receives clean garments such as white linen, red linen, woolen cloth, fine silk, coarse wool, cotton, or cotton cloth—all of these are considered surplus possessions. In this case, can he rely on the discarded rags for life and uphold this practice?" (Answer: Yes.)
「依乞食。比丘依是得出家受具足戒成比丘法。若更得為作食，因生六齋日食、月一日食、十六日食、眾僧食、別房食、請食若僧若私，如是等餘清淨食，皆是盈長得。是中依乞食，能盡壽受用不？」(答能)
"Living by alms. A monk relying on this can leave home, receive full ordination, and become a bhikkhu. If he also obtains food prepared for him, including meals on the six observance days, meals on the first day, meals on the sixteenth day, meals from the community, meals from a separate dwelling, invited meals whether communal or private—such other pure foods are all considered extras. In this case, relying on alms, can one use them for a lifetime?"
(Note: Yes.)
「依樹下住。比丘依是得出家受具足戒成比丘法。若得溫室、講堂、殿樓、一重舍、閣屋、平覆屋、地窟山窟、漂頭勒迦臥具、曼頭勒迦臥具、禪頭勒迦臥具、下至草敷葉，如是等餘清淨房舍臥具，皆是盈長得。是中依樹下住，能盡壽受用不？」(答能)
"Living at the foot of a tree—this is how a monk leaves home, receives full ordination, and becomes a fully ordained monk. If he obtains a warm chamber, a lecture hall, a tower, a one-story dwelling, a pavilion, a flat-roofed building, an underground cave, a mountain cave, a Piaotoulejia bed, a Mantoulejia bed, a Chantoulejia bed, or even down to a grass mat or leaves, and other such pure lodgings and bedding, these are all it abundance. In this regard, the base of a tree—can a monk use it as his lifelong abode?" (Answer: Yes.)
「依陳棄藥。比丘依是得出家受具足戒成比丘法。若更得四種含銷藥(酥、油、蜜、石蜜)，四種淨脂(熊脂、驢脂、猪脂、鱣脂)，五種根藥(舍利、薑、赤附子、波提鞮沙、昌蒲根)，五種果藥(呵梨勒、鞞醯勒、阿摩勒、胡椒、跋鉢羅)，五種淨鹽(黑鹽、白鹽、紫鹽、赤鹽、魯出鹽)，五種湯(根湯、莖湯、葉湯、花湯、果湯)，五種樹膠藥(興渠、薩闍羅、諦掖、諦掖婆提、諦掖婆那)，如是等餘清淨藥，皆是盈長得。是中依陳棄藥，能盡壽受用不？」(答能)
"Relying on discarded medicinal scraps. A monk can rely on this to leave home, receive the full precepts, and complete the path of a monk. If one further obtains the four types of dissolving medicines—butter, oil, honey, and sugar—the four types of pure fats—bear fat, donkey fat, pig fat, and fish fat—the five types of root medicines—shelizi, ginger, red monkshood, botidisha, and calamus root—the five types of fruit medicines—haritaki, bibhitaki, amalaki, pepper, and bhadra—the five types of pure salts—black salt, white salt, purple salt, red salt, and rock salt—the five types of decoctions—root decoction, stem decoction, leaf decoction, flower decoction, and fruit decoction—and the five types of tree resin medicines—asafoetida, sajra, diye, diyebati, and diyebana—all such other pure medicines are considered surplus. In this context, regarding reliance on discarded medicinal scraps, can one use them for a lifetime?" "Yes, one can."
「汝某甲聽！是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，為受具足比丘說四墮法。若比丘於是四墮法若作一一法，是非比丘、非沙門、非釋子，失滅比丘法。如截多羅樹斷，更不生不青不長不廣。比丘亦如是，於四墮法若犯一一法，非比丘、非沙門、非釋子，失滅比丘法。
Listen, you who have entered the monastic path! The Buddha, the Blessed One, Shakyamuni, the Thus-Gone One, the Worthy One, the Fully Enlightened One, has taught the four rules of defeat for fully ordained monks. If a monk commits any one of these four defeats, he is no longer a monk, no longer a renunciant, no longer a son of the Shakya clan—he has lost the monk’s way. Just as a palm tree cut at the root will not grow again, will not turn green, will not sprout or spread, so too a monk who breaks any one of the four defeats is no longer a monk, no longer a renunciant, no longer a son of the Shakya clan—he has lost the monk’s way.
「佛種種因緣呵責欲欲想、欲欲覺、欲欲熱，讚歎斷欲、除欲想、滅欲熱。若比丘共諸比丘入戒法中，不捨戒、戒羸不出相，隨心想受婬欲乃至共畜生，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)
The Buddha, through various causes and conditions, admonished against sensual desires, thoughts of desire, and the burning heat of desire. He praised the cessation of desire, the removal of thoughts of desire, and the extinguishing of the burning heat of desire. If a monk, having entered the precepts with other monks, does not abandon the precepts and does not show signs of weakening in them, but follows his mind's cravings and engages in sexual acts—even with animals—he is not a true monk, not a renunciant, not a disciple of the Buddha. He has lost the way of a monk. This matter should not be transgressed for the rest of one's life. Can you uphold this?" (He replied, "Yes, I can.")
「佛種種因緣呵責偷奪法，讚歎不偷奪法，乃至一條線、一寸納、一渧油分齊尚不應偷奪，是中佛制極少乃至五錢若五錢直。若比丘隨所偷奪事，若王捉、若殺、若打、若縛、若擯出、若輸金罪，作是言：『汝賊、汝小兒、汝癡、汝墮官罪。』若比丘如是偷奪者，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)
The Buddha, through various causes and conditions, rebuked the act of stealing and praised the act of not stealing. Even a single thread, a single piece of cloth, or a single drop of oil should not be taken by theft. In this context, the Buddha established a minimum standard: stealing items worth five coins or more constitutes an offense. If a monk steals something, and the king or authorities punish him—whether by arrest, beating, imprisonment, exile, or fining him—and they say to him: "You thief, you fool, you ignorant one, you have fallen into the crime of the king"—if a monk steals in this way, he is no longer a true monk, no longer a renunciant, no longer a follower of the Sakya clan, and he has lost the Dharma of a monk. This matter should never be violated for the rest of one's life. Can you uphold this precept?
(Yes, I can uphold it.)
「佛種種因緣呵責殺生，讚歎不殺生，乃至蟻子尚不應殺，何況於人。若比丘自手奪人命，若持刀與，若教死讚死，作是言：『咄人用惡活為？死勝生。』隨彼心樂死，種種因緣教死讚死，若作憂多殺，若頭多殺，若作弶、作網、作撥，若作毘陀羅殺，若似毘陀羅殺，若斷氣殺，若墮胎殺，若按腹殺，若推著火中水中、若從高推下、若遣使道中死，乃至母腹中初得二根身根命根歌羅羅中生，惡心方便令奪其命。從是因緣死者，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)
The Buddha, through various teachings, condemned the taking of life and praised refraining from killing. He said that even ants should not be killed, let alone human beings. If a monk takes a human life with his own hand, gives someone a weapon to kill, or encourages death and praises death, saying, "Why live a life of suffering? Death is better than life," and if he, with the mind set on that person's death, through various means encourages or praises death—whether by stabbing, strangling, setting traps, casting nets, using spells to kill, causing death by cutting off breath, inducing abortion, pressing on the abdomen, throwing into fire or water, pushing from a high place, or sending someone on a path where they will die—even if it is just to end the life of a fetus in the womb, which has just developed two faculties, the body and life, such a person acting with harmful intent to take that life—if death results from these causes, then that person is no longer a monk, no longer a renunciant, no longer a son of the Shakya. He has lost the way of a monk. This should not be done for the rest of one's life. Can you uphold this? (He answered, "I can.")
「佛種種因緣呵責妄語，讚歎不妄語，是中乃至戲笑尚不應妄語，何況故妄語。若比丘不知不見空無過人法，自言我如是知如是見，我得須陀洹果乃至阿羅漢果，我得初禪二禪三禪四禪，我得慈悲喜捨無量、空處、識處、無所有處、非想非非想處定，我得不淨觀、阿那般那念。諸天來至我所，諸天、龍、夜叉、薜荔、毘舍闍、鳩槃茶、羅剎等來至我所，彼問我答、我問彼答。若比丘如是妄語者，是非比丘、非沙門、非釋子，失滅比丘法。是事盡壽不應犯，汝能持不？」(答能)
「汝某甲聽！初篇罪不可起；第二篇罪雖可起，幾時覆藏，隨覆藏時應行波利婆沙。行波利婆沙已，應行六夜摩那埵，行摩那埵已二十比丘眾中出罪，是眾中可恥為人所輕。是中汝不得故弄陰出不淨，如是事能不作不？」(答能)
"You, [name], listen! The first category of offenses must not be committed; the second category, even if committed, may be resolved. For however long it is concealed, accordingly you must observe parole (parivasa). After completing parole, you must observe six nights of penance (manatta). After completing penance, you must be released from the offense in an assembly of twenty monks—an assembly where shame and humility are felt. In this context, you must not intentionally play with your genitals to emit semen. Can you refrain from such actions?" (The response should be: "Yes, I can.")
「不得故觸女人身。不得向女人惡口語。不得女人前自讚供養身。不得媒嫁女人。不得自起房，佛聽應作、不聽不應作。不得起大房，佛聽應作、不聽不應作。無根罪不得謗他人。少許罪因緣不得謗言大。不得勤破僧。不得佐破僧人。不毀辱他家。不得性戾難教。如是事能不作不？」(答能)
"One must not intentionally touch a woman's body. One must not speak harsh words to a woman. One must not praise oneself or one's offerings in front of a woman. One must not act as a matchmaker for marriage. One must not build a house on one's own—only do what the Buddha permits; do not do what he does not permit. One must not build a large house—only do what the Buddha permits; do not do what he does not permit. One must not slander others with baseless accusations. One must not exaggerate a minor offense into a grave accusation. One must not actively cause schism in the Sangha. One must not assist those who cause schism. One must not ruin or disgrace other families. One must not be stubborn or impossible to guide. Can you commit to not doing these things?" (The answer is: Yes, I can.)
「汝某甲聽！僧已與汝受具足戒竟。善受教化隨順師教，汝已得好和上阿闍梨，得好眾僧，得好國土好行道處。如轉輪聖王所願尚不能得滿，汝今已具滿。當恭敬三寶：佛寶、法寶、比丘僧寶。當勤三學：善戒學、善心學、善慧學。勤修三脫門：空、無相、無作。當勤三業：坐禪、誦經、勸作眾事。汝行是法，當開甘露門，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。如蓮華在水日夜增長，汝諸善根亦復如是，於佛法中日夜增長。餘殘諸戒，和上阿闍梨當漸漸為汝廣說。」即為說偈：
"Listen, you [Name]! The Sangha has now conferred upon you the full precepts. Receive this teaching with care and follow your teachers' guidance. You have gained a good preceptor and teachers, a good Sangha, a favorable land, and a suitable place for practice. Even the wishes of a wheel-turning king may not all come to pass, yet you have now achieved all this. So, honor the Three Jewels: the Buddha, the Dharma, and the Sangha. Diligently cultivate the three trainings: virtuous conduct, mental focus, and wisdom. Practice the three gates of liberation: emptiness, signlessness, and wishlessness. Devote yourself to mindful deeds: seated meditation, reciting scriptures, and supporting the community. By following these practices, you will open the door to the nectar of liberation and attain the fruits of stream-entry, once-returning, non-returning, arhatship, and the awakening of a solitary enlightened one. Just as a lotus grows in water day and night, so too may your virtuous roots grow ever deeper within the Buddha's teachings. The remaining precepts will be explained to you gradually by your preceptor and teachers." Then he spoke this verse:
— "Like a lotus in the water, rising and blooming day and night, so may your good roots grow, within the Dharma's guiding light. With precepts pure and mind at peace, and wisdom shining bright, you'll break through every chain of birth, and reach the final height."
「釋師子法中， 一切妙善集，
深大無涯際， 功德之寶海。
是願轉輪王， 天王善法王，
常求作沙門， 不遂汝已得。
精勤行三業， 佛法無量種，
汝常憶念法， 逮諸無礙智。
如蓮華在水， 漸漸日增長，
汝亦如是信， 戒聞定慧增。
餘戒佛所說， 和上師當教，
眾中禮繞竟， 喜各從所樂。」
In the Dharma of the Lion of Śākyas, All excellent goodness gathers, Deep, vast, and boundless— A precious ocean of merit.
This vow is for the Wheel-Turning King, The heavenly king, the king of wholesome Dharma, Always seeking to become a monk— Though unfulfilled, you have now attained it.
Diligently practice the three kinds of actions— The Buddha's Dharma is of countless kinds. You should always keep the Dharma in mind, And reach all unobstructed wisdom.
Like a lotus in water, Growing gradually day by day, So too does your faith, Along with precepts, learning, and wisdom, increase.
The remaining precepts, as taught by the Buddha, Your preceptor and teachers will instruct. After paying respects and circumambulating the sangha, Rejoice, each following your own aspiration.