Dual Saṅgha Ordination Rite

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Dual Saṅgha Ordination Rite By Shuyu

二部僧授戒儀式書玉述

Editions Consulted

An annotated critical edition of the rite was prepared based on the following editions:

1. Shinsan Dainihon Zokuzokyo (Wanzi Xinzuan Xuzangjing), volume 60, no. 1134. Digital input by the Chinese Buddhist Electronic Text Association (CBETA):

http://tripitaka.cbeta.org/ja/X60n1134. (abbr. CBETA)

2. Jiaxing Tripiṭaka Xuzang, case 304, volume 8. (2008). Bejing: Publishing House of Minority Nationalities (Minzu Chuban She). (abbr. Jiaxing)

3. Dual Saṅgha Ordination Rite. (2013). Nanjing: Jinling Buddhist Scriptures Publishing (Jinling Kejing Chu). (abbr. Jinling)

The CBETA and Jiaxing editions are the same. The Jinling edition is based on a 1980 publication by the Hong Kong Avataṃsaka Buddhist Lotus Society (Huayan Lian She) that follows a privately published edition of the rite from Bhikṣuṇī Tongyuan’s (1913-1991) collection. The Jinling edition corrects errors in the CBETA edition and has been edited for a modern context.

The Origins of the Dual Saṅgha Ordination Rite

Recounted by Shuyu,¹ a renunciate who transmits the Vinaya, Zhaoqing Monastery, Old Hangzhou, Qing Dynasty.²

二部僧授戒儀式緣起

清古杭昭慶寺傳律沙門書玉述

The Vinaya says that after a śikṣamāṇā has learned the precepts, she should request to receive the full precepts from the bhikṣu saṅgha. This is the fourth of the eight heavy dharmas (gurudharma) uttered from the precious mouth of the Tathāgata himself when he ordained Mahāprajāpatī and others fourteen years³ after accomplishing the path to awakening. Therefore, after a śikṣamāṇā has learned the precepts, an assembly of twenty pure bhikṣus and bhikṣuṇīs should assemble to give the full ordination. If there is one person fewer, the karman is not valid, and the preceptors commit an offense. As the assembly does not fulfill the quorum, they are unable to inspire the śikṣamāṇā to generate the higher precepts.

1 Vinaya Master Yijie Shuyu, 1645-1721. Abbot of Zhaoqing Monastery who conferred the precepts twice a year and is said to have ordained over 10,000 monastics during his lifetime. (Chinese Buddhist Encyclopedia)

2 1644-1912.

3 The Sarvāstivāda Vinaya Vibhāṣā (Sa Po Duo Lun) says, “The Buddha sent Ānanda to give Mahāprajāpatī the eight heavy Dharmas to receive the precepts. Fourteen years later, he allowed ordination through a one-motion three- proclamations karman.” (CBETA, T23, no. 1440, p. 511a25-26) Shuyu’s explanation of The Essentials of the Śramanera Precepts and Rules of Comportment (Shami Luyi Yaolue Shu Yi) offers the more commonly accepted reading that fourteen years after his awakening, the Buddha gave bhikṣuṇī ordination through the first group of nuns accepting the eight heavy dharmas, while subsequent bhikṣuṇīs were ordained by karman.

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[0731a06] 律云。式叉摩那學戒已。從比丘僧。乞受大戒。此是如來成道十四年間。度大愛道等出家。金口親宣八敬中第四法也。由是式叉尼學戒已。必集二十眾清淨僧尼。授具足戒。若少一人。作法不成。授者結罪。謂眾不滿數。不能令尼感發增上戒故。

All the regulations for the ordination rite have been compiled in the Vinaya-Piṭaka. Vinaya Master Daoxuan⁴ of the Nanshan Vinaya School removed duplications and extracted essentials to assemble a practice text entitled [Removing Duplications and Supplementing the Missing]

Important Karmans of the Dharmaguptaka Vinaya (Sui Ji Jie Mo), which is still used at present.

Later, he wrote Guidelines for Practicing Vinaya (Xing Shi Chao) to explain⁵ this text. Over a thousand years have passed since the Tang Dynasty, and the publication of Guidelines for Practicing Vinaya has been lost. Only Important Karmans has been preserved, and it is very difficult to put into practice. My late teacher, the Elder Master Jianyue,⁶ revived the practice of the proscriptive and prescriptive precepts and revised and explained this text, revealing its hidden meaning, augmenting rites, and standardizing its contents to provide order and clarity.

其諸儀法。結在律藏。南山宣祖。刪繁取要。集為行本。名曰隨機羯磨。就其時用。復撰事鈔。以悉【釋】其文。自唐迄今。千有餘載。事鈔板失。止存羯磨。而行者殊難。先師見老和尚。中興止作。重復釋之。發隱加儀。則事理明矣。

In the spring of the Ding Wei year (1667), the Bhikṣuṇī Master Mizhao from Kunshan and Lady Xu came to Baohua Mountain to make offerings, followed by an assembly of śikṣamāṇās who came to request full ordination. They had practiced [the ordination rite] for half a month and become slightly familiar with the rules of comportment. Elder Master Jianyue appointed Bhikṣuṇī Mizhao as the upādhyāyā, Bhikṣuṇī Chaochen from Yangzhou as the karman ācārya, and Bhikṣuṇī Yuanzheng from Zhenzhou as the instruction ācārya, and selected virtuous elder bhikṣuṇīs as the seven witnesses. In total there were over forty nuns requesting the full ordination.

丁未春。崑山蜜【密】照尼和尚。同徐太夫人上山設供。眾學戒女。隨來求具。行持半月。

略諳威儀。先老人命蜜【密】照尼為和尚。揚州超塵尼為羯磨。真州圓證尼為教授。遴選德臘尼為七證。統諸受戒尼四十餘位。

They left the territory for Yiye Nunnery⁷ in the south, where the bhikṣuṇī sańgha assembled. First, they conferred the ordination by the bhikṣuṇīs alone. That day,⁸ the bhikṣuṇī upādhyāyā made a signal to gather the assembly. After declaring to everyone the instructions laid down by the Tathāgata, she and the nine other teachers led the assembly of nuns to Baohua Mountain to request to receive the full precepts. The Elder Master then assembled the dual bhikṣu and bhikṣuṇī saṅghas to carry out the karman to complete the full ordination.

出界往山南一葉菴。集彼部尼僧。先授本法。次【當】日和尚尼鳴槌集眾。通白如來教敕已。同壇上九師。領眾尼登山乞受大戒。老人即集二部僧尼。為彼作法圓具。

4 596-667. The first patriarch of the Nanshan Vinaya School.

5 CBETA edition has “to know” (悉 ), corrected in the Jinling edition as “to explain” (釋).

6 Vinaya Master Jianyue Duti, 1601-1679. Fifth abbot of Longchang Monastery on Baohua Mountain, Nanjing and the second patriarch of the Baohua Vinaya lineage.

7 Built by Vinaya Master Jianyue in 1665 about three-quarters of a mile south of Longchang Monastery.

8 CBETA edition has “the next day” (次日 ), corrected in the Jinling edition as “that day” (當日). Lapse 133 for bhikṣuṇīs: If a bhikṣuṇī gives someone the full precepts but waits until the next day to bring her to the bhikṣu saṅgha, she commits a lapse. According to Vinaya Master Lingzhi Yuanzhao, the nuns do not lose the ordination by the bhikṣuṇīs alone but should relinquish and retake it before going to the bhikṣu saṅgha within the same day.

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This was the ceremony carried out by my late master for a dual saṅgha to confer the precepts on nuns. While I was not among the ordaining masters, I inevitably witnessed the ordination as a close attendant to my late master. Thereafter, teachers and students have not met with opportune conditions and the nuns have received the precepts only from the bhikṣu saṅgha, which is also due to their high regard for my late teacher’s kindness in ordaining them. As the saying goes, the practice of giving the Dharma has to suit the circumstances, it cannot be forced. Hence, among the later generations of disciples who received ordination, few have witnessed this rite.

此是先老人二部僧。為尼授戒之儀式也。余雖未列其位。然隨侍先人左右。無法不從目過矣。自後師資不偶。授受惟從大僧。亦由原仰先老人之法乳故。葢謂施法隨機。不可勉也。

所以後來受戒者。多未及見。

My Dharma nephew Vinaya Master Songyin,⁹ emulating the noble disposition of the Venerable Master Shandao,¹⁰ diligently practiced virtuous deeds. When causes and conditions were ripe, his path aligned with that of the populace. There was a bhikṣuṇī master named Juyuan who was a Dharma heir of Master Zhenhuan of Tanzhe Monastery. With adamant and firm resolve, she engaged in ascetic practices to shake off the afflictions over thirty years that passed like a day. Her brother, the upāsaka Zhou Hanping, was just like the householder Sudatta (Anāthapiṇḍada) and had sincere faith in the Vinaya and strong conviction in the Dharma. Both of them practiced under the Master Canglin. They observed how Master Songyin constantly upheld the Vinaya and comportment rules wherever he went. Subsequently, they convened lay donors and supporters and invited him to Jigu Monastery to transmit the Triple Platform Ordination.¹¹

吾法侄松隱律師。倣善導之高風。勸修白業。因緣時至。道契寰中。有尼和尚號巨源者。

係潭柘震【振】和尚之嗣也。以金剛身。酧堅固願。行頭陀行。抖擻客塵。三十年來。如同一日。其兄優婆塞翰屏周居士。為須達長者後身。篤信毗尼。金湯佛法。二人同出蒼林和尚之門。見松公行來出入。不失律儀。遂紏【糾】諸檀護。迎請到給孤精藍。傳授三壇大戒。

The ordination platform was wonderful and everything was magnificent. The four assemblies gathered like clouds and praised it for being exceptional. After Master Songyin had conferred the bhikṣu precepts, he assigned Bhikṣuṇī Juyuan to be the upādhyāyā and appointed nine other bhikṣuṇī teachers. Thus, a dual saṅgha was formed to give the bhikṣuṇī ordination. Indeed, Master Songyin is a Dharma heir of my fellow monastic Master Ding’an,¹² managing affairs and assisting him for many years. Although he had never seen his own teacher perform an ordination, the procedures he carried out were surprisingly in line with the conventions established by my late teacher. What can this be but a sign that he will inherit the abbot’s seat at Baohua Mountain?

壇場殊勝。事事莊嚴。四眾雲從。嘆未曾有。松公授比丘戒已。復命巨源尼和尚。冀率九位尼師。成二部僧。授尼大戒。然松公為吾同門定和尚入室之子。操持日久。輔弼多年。

雖未見其本師所行。而所作之法。竟合我先老和尚成規。寧非繼席寶華之兆也。

9 Vinaya Master Zhenyi Songyin, dates unknown. Fourth patriarch of the Baohua Vinaya lineage.

10 Venerable Master Shandao Zhongnan, 613-681. Third patriarch of the Chinese Pure Land School.

11 Introduced by Vinaya Master Guxin Ruxin in the Ming Dynasty, the Triple Platform Ordination involves three consecutive stages or “platforms” of giving the śrāmaṇerī/a, bhikṣu/ṇī, and bodhisattva precepts in succession within a short time.

12 Vinaya Master Ding’an Deji, 1634-1700. Third patriarch of the Baohua Vinaya lineage.

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In the winter of the Ren Wu year (1702), Master Juyuan and the upāsaka Zhou Hanping traveled south to pay homage to Avalokiteśvara Bodhisattva. They first came to Zhaoqing Monastery to admire and pay respect to the ordination platform of the ancient Buddhas.¹³ They extended their warm and sincere greetings and explained the matters recounted above. They had deep admiration for my late teacher’s practice of the karmans and regulations, and regretted that they had not witnessed this themselves. They requested me to describe the dual saṅgha ordination ceremony as a record for the future, for they wished to provide the monastics who were going to receive full ordination the opportunity to see together the extent of the rigor of the Vinaya established by the Tathāgata. I could not turn down their earnest, sincere, and repeated requests. Therefore, I have recorded the ritual that I saw in the past into a volume to offer for perusal. The affairs of the rites and Dharma instructions within are all based on A Proper Model for the Transmission of the Triple Platform Ordination (Santan Chuanjie Zhengfan) and Further Explanation of Karmans in the Vinaya (Pini Zuochi Xushi) [by Vinaya Master Jianyue]. As the poet Su Dongpo said, “I do not know whether the blossoms will fall or not.”

壬午冬。巨翰二公。南來參覲普門大士。先到昭慶。瞻禮古佛戒壇。致問慇懃。具陳上事。

渴慕先老人作法軌則。恨未親見。請述二部僧授戒儀式。以證將來。意欲令受大戒僧尼。

共覩如來聖制。律法森嚴也。諄諄再四。理不容辭。故將昔年所見之儀。錄成一冊。以奉觀覧。其間若事。若法。俱出《傳戒》。《作持》。如東坡云。花落。花存吾未知也。

Time: The auspicious 15^th day of the first month of the Gui Wei year, the 42^nd year of the reign of Emperor Kangxi (1703)

[0731b20] 旹康熈四十二年歲次癸未上元吉旦

General regulations for the dual saṅgha ordination rite (12 items) 二部僧授戒儀式凡例(十二則)

1. The Buddha laid down the rule that wherever monastics reside, they must first establish a territory. If they do not establish a territory, all karmans and other saṅgha matters are unable to be accomplished or to be of benefit, and the saṅgha assembly incurs an offense. The Mahīśāsaka Vinaya also says, “It is right to allow bhikṣuṇīs and bhikṣus to establish their own territories to guard against being separated from the assembly.”

佛制僧居。必先結界。若不結界。一切作法等事。咸無成濟之功。眾僧得罪。又五分云。

義准尼僧。自結大界。以護別眾故。

2. The ten teachers from each of the two saṅghas must be bhikṣus and bhikṣuṇīs who are knowledgeable about the Vinaya and are excellent, dignified, and behave in accord with the Dharma; it is not a matter of merely fulfilling a headcount. The master presiding over the ordination should first assess their suitability.

二部十師。必須精嚴如法。知律僧尼。非謂頭數滿足而已。主法者。宜先稱量。

3. The dual saṅghas each have their respective responsibilities; these should not be mixed up. The ordination by the bhikṣuṇīs alone solely involves bhikṣuṇī teachers.¹⁴ The bhikṣus manage the procedures only when the disciples go to the bhikṣu saṅgha.

13 In 978, an ordination platform was built at Zhaoqing Monastery where ordinations were given annually.

14 CBETA edition has “to be in charge” (司 ), corrected in the Jinling edition as “teachers” (師).

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二部執事。各有所屬。不宜溷雜。尼授本法。惟用尼司【師】。至大僧中。比丘方為料理。

4. The important part of the dual saṅgha ordination takes place in the bhikṣu saṅgha. When the bhikṣuṇīs confer the ordination by the bhikṣuṇīs alone, they should follow entirely the ceremony done in the bhikṣu saṅgha. They must not follow any worldly practices that go against what the Buddha established.

二部授戒。重在大僧。尼授本法。俱遵大僧儀式。不得隨世所行。有違佛制。

5. The nuns must receive the full ordination from a dual saṅgha for their ordination to be considered in accord with the Dharma. They first go to their own saṅgha to be examined and confess and repent. They should be pure in their practice of the ten śrāmaṇerī precepts or the six śikṣamāṇā trainings that they have received, and generate the mind that wishes to progress in their practice. Next they receive the ordination by the bhikṣuṇīs alone, then they go to the bhikṣu saṅgha to request the full precepts and become members of the Three Jewels. At present, although many receive the precepts in an expedient manner, they must still know the strict requirements of the Vinaya.

尼受大戒。必在二部僧中。方為如法。先於本部。審過懺悔。授與十支。或六法戒。所學清淨。生增上心。次授本法。然後從比丘僧。乞受大戒。入三寶數也。今雖從權受者多。

然亦須知律法森嚴也。

6. As the Vinaya states clearly, there is no such thing as a disciple receiving the full ordination without receiving the ten śrāmaṇerī precepts first. Therefore this text uses the term

“śrāmaṇerīs”¹⁵ to ensure that there is no confusion about the status of the disciples.

如律所明。不受沙彌尼十戒。而受具足戒者。無有是處。故文中疊出沙彌尼字。以顯階級不亂也。

7. In the original procedure to confer precepts on a single disciple, the term “and others” was not used. With three disciples in each platform, it is difficult to list individual names. Therefore the term “and others” has been added to include the other two disciples.

獨授戒法。原無等字。三人一壇。名眾難疊。故加等字。以攝餘二人也。

8. When the bhikṣuṇīs confer the bhikṣuṇī precepts, they go to a screened place to ask the disciples about the obstacles and hindrances. When the bhikṣus give the bhikṣuṇī precepts, they are not allowed to go to a screened place to ask the disciples about the obstacles and hindrances. They can only ask about these before the ten teachers at the ordination platform.

尼授尼戒。屏處問遮。比丘授尼戒。不聽屏處問難。惟到壇上十師前問也。

9. The karman for ordination by the bhikṣuṇīs alone is only carried out as a preliminary. It is not the time to explain the precepts, therefore the characteristics of the precepts are not spelled out.

There are two reasons for this: one, the disciples have not officially received the full precepts.

Second, they have not received ordination from a full quorum of twenty teachers from the two saṅghas.

15 This translation follows the Jinling edition that uses “śikṣamāṇās” instead of “śrāmaṇerīs” throughout the rite.

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本法羯磨。但作方便。未是示語時節。故戒相不宣。此有二意。一。非正授具故。二。二部僧不滿二十眾故。

10. When the disciples receive the precepts from the bhikṣu saṅgha, they are called “nuns ordained by the bhikṣuṇs alone” so as not to diminish their status. They are not called “śrāmaṇerīs” as they have already received the ordination by the bhikṣuṇīs alone. They are not called

“bhikṣuṇīs” as they have not yet received the full precepts.

大僧中授戒。稱本法尼者。令位次不廢故。不稱沙彌尼者。先受本法故。不稱比丘尼者。

尚未得大戒故。

11. The Vinaya regulations were established by the Tathāgata, and the spoken directions [by the guides] are rules that bring the disciples together. These have been written in large font starting from the top of the page. The descriptions of the rites are in a smaller font starting one space lower for ease of perusal.

律法乃如來所制。呼召是攝眾之規。俱書大字頂格。儀式皆低一字。以便披覧。

12. The Vinaya makes the exception that the dual saṅgha can be reduced in half when giving full ordination in a marginal area, as it is difficult to gather a saṅgha assembly. The rite and procedure for giving the precepts is no different from what is here.

律開邊方授具。二部減半。謂眾僧難得故。其受法禮儀。准此無異。

Dual Saṅgha Ordination Rite Fasicle One

Recorded by Shuyu, a renunciate who transmits the Vinaya, Zhaoqing Monastery, Old Hangzhou Qing Dynasty.

二部僧授戒儀式卷上

清古杭昭慶寺傳律沙門書玉記

There are altogether 18 procedures for the ordination by the bhikṣuṇīs alone.

授本法尼戒具十八法

1. Purify the Platform and Set Up Seats

When śikṣamāṇās or śrāmaṇerīs who have fulfilled the [two] years of training in the precepts wish to receive the full ordination, they first go to the bhikṣu saṅgha to declare this to the upādhyāya.

After the upādhyāya gives permission, he first assigns ten teachers from the bhikṣuṇī saṅgha.

These ten teachers from the bhikṣuṇī saṅgha first go to pay respect to the upādhyāya, then they lead the nuns requesting the precepts to bow three times sincerely. Then they leave the territory to carry out the karman.

When they arrive in their own saṅgha, they must carry out the rites in accord with the Dharma and be skilled and familiar with their order. The bhikṣuṇī chant leader assigns people to sweep and clean the ordination platform. If there is no ordination platform, one must be set up. On the platform, set up the main seat in the center. Place a small table to the right of the main seat. Set up a second seat in the middle. For the other eight seats, place four on the left and four on the right facing each other.

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On the day of the full ordination, hang streaming banners, precious parasols, and jewels. Below the platform, set up an incense burner table in the middle. Light candles and offer flowers. In a screened place, set up a small seat for questioning the disciples about obstacles and hindrances.

Then carry out the procedures of requesting the precepts and confession and repentance. After they have restored their purity and are stainless, await the time to ascend the ordination platform.¹⁶ 初淨壇敷座法

[0732a18] (式叉摩那。或沙彌尼。學戒年滿。欲受大戒時。先徃大僧中。啟白和尚。和尚允許。先差尼部十師。其尼部十師。先到方丈頂禮和尚已。次領求戒尼至誠頂禮三拜。然後出界作法。至本部已。必須如法習儀。次第純熟。其維那師。令人灑掃戒壇。若無戒壇。

必須搭就。壇上中設正座。座右安一小桌。中鋪設第二座。餘八座位。左四右四。對面而列。正受具日。懸掛旛幢。寶蓋瓔珞。壇下正中。設一香案。燃燭供花。復於屏處。設一問難小座。次方請戒。懺摩。待回復已。清淨無染。俟候登壇)。

2. Make a Signal to Gather the Assembly

The assigned people enter the Dharma Hall first to arrange the ten teachers’ seats. Place the first seat in the center. For the other nine seats, place five on the left and four on the right, spread out like the Chinese character for “eight.” （八）

Each of the nuns requesting precepts puts on the five and seven-strip robes, slings their alms bowl [in a bag], holds their sitting cloth, and bears the nine-strip robe in hand. The assigned person gives the instruction to ring the large bell three times. When the nuns requesting precepts hear the signal, they process in single file to assemble in the Dharma Hall and stand in rows on the left and right sides facing the central aisle. A bhikṣuṇī guide first leads two disciples to the Dharma Instrument Hall to bow to the Buddha once and stand.

Bhikṣuṇī guide: The disciples invite the bhikṣuṇī guides.

The disciples bow once and make a half-bow, then return to their places in the Dharma Hall. The other bhikṣuṇī guides follow them into the Dharma Hall. One bhikṣuṇī guide collects the nine- strip robes from the disciples and places them on a table.

Bhikṣuṇī guide: Everyone face the Buddha.

Bhikṣuṇī guide on the right (Right): Bow to the great assembly three times.

Bhikṣuṇī guide on the left (Left): Lift your robe.

Right: Protect your bowl. (disciples bow) Left: Pick up the sitting cloth.

Right: Half-bow.

Left: Face the central aisle.

16 This refers to engaging in the formal procedure of receiving the bhikṣuṇī precepts. The Triple Platform Ordination ceremony was traditionally given on a platform with two levels, such that ordination disciples literally ascended the ordination platform to receive the precepts.

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二鳴椎集眾法

[0732b05] (其知事人。先於法堂。敷十師座。第一座正中。餘九座。左五。右四。八字分開。諸求戒尼。各披五七二衣。懸鉢持具。手捧大衣。知事人令鳴鐘三下。諸求戒尼。聞犍椎聲。雁行而出。齊集法堂。左右班立。尼引禮師。先領二人。至板堂禮佛一拜。起立。

引禮師云。請引禮師傅。引贊師傅。說已。作禮一拜。問訊。先回法堂歸位。其引禮師。

引贊師。遂至法堂。尼引贊師。先為彼等。收大衣已。放於桌上。本堂尼引禮師。呼云)。

[0732b13] 一齊向上排班(右班呼云)作禮大僧三拜(左云)撩衣(右云)護鉢(拜已。左云)起具 (右云)問訊(左云)分班。

Together with the disciples, two guides make a half-bow to the Buddha and lead four disciples to invite seven teachers to the Dharma Hall. After the disciples return to their places:

Left: Everyone face the Buddha.

Right: Bow to the teachers three times.

Left: Lift your robe.

Right: Protect your bowl. (disciples bow) Foremost of the seven teachers: One bow.

Left: Pick up the sitting cloth.

[0732b15] (二引禮師。向上同新戒一問訊。引彼四人。請七師來到法堂。新戒歸位。左班呼云)。

[0732b17] 一齊向上排班(右班呼云)作禮諸師三拜(左云)撩衣(右云)護鉢(七師首位云)一拜 (左云)起具(右云)問訊(左云)分班。

Two guides step out of the assembly again. Together with four disciples, they make a half-bow to the Buddha and each lead two disciples each to two rooms. First they should go to the karman ācārya, spread the sitting cloth and bow, and invite the karman ācārya. Speak as follows:

Guides: Bow to the karman ācārya three times. Lift your robe. Protect your bowl.

Karman ācārya: One bow.

Guides: Pick up the sitting cloth. Half-bow. Face the central aisle.

Invite the instruction ācārya in the same manner. Having done so, the disciples walk first and the instruction ācārya follows behind.

The guides coordinate with each other such that the two teachers arrive at the Dharma Hall at the same time. The disciples return to their places. The guides return to their places. The nine teachers bow once to the Buddha, then stand in order on the left and right sides.

Guide: Everyone face the Buddha.

Right: Bow to the two teachers three times.

(9)

Right: Protect your bowl. (disciples bow) Karman ācārya: One bow.

[0732b19] (二引禮師復出眾。同四新戒齊向上一問訊。各領二人至兩寮。先應向羯磨師一觸禮。請羯磨師出。作如是言。作禮羯磨師三拜。撩衣。護鉢。師云一拜。引禮云。起具。

問訊。分班。教授寮亦如是說。說已。新戒前行。教授師隨後。引禮相照二師。同至法堂。

新戒歸班。引禮復位。九師向上同一拜已。左右序立。引禮呼云)。

[0732c01] 一齊向上排班(右云)作禮二師三拜(左班呼云)撩衣(右云)護鉢(羯磨師云)一拜(左云)起具(右云)問訊(左云)分班。

Two guides ring the hand-bell to gather six or four disciples. They make a half-bow to the Buddha together, then go to the abbess’ room to invite the upādhyāyā. The two guides lead the entourage.

The nine teachers stand facing each other.

The guides ring the hand-bell and lead the disciples to enter the abbess’ room through the left and right side doors. They stand facing each other in front of the abbess’ seat. The leaders of the entourage remain outside the doors. The guides inform the attendant to invite the upādhyāyā.

Right: At the sound of the bell, sincerely bow three times.

Right: Protect your bowl. (disciples bow) Upādhyāyā: One bow.

Right: The last in line goes first. (The guides lead the disciples to exit.)

The two guides walk in front of the upādhyāyā. The attendant follows behind the upādhyāyā. They arrive at the Dharma Hall and the disciples return to their places. The guides return to the assembly. The upādhyāyā takes her seat. The nine teachers face the Buddha, spread the sitting cloth, and bow three times.

Upādhyāyā: No need to spread the sitting cloth. One bow. (nine teachers bow) Take your seats in proper order. (nine teachers sit)

[0732c03] (二引禮鳴擊【磬】統六新戒。或四人。齊向上一問訊。徃方丈請和尚。二引禮押班。九師對面班立。引磬領新戒進方丈左右頰門。至公位前班立。押班者在門外。引禮通會侍司【師】請和尚出。引禮呼云)。

[0732c07] 一齊向上排班(右云)聞磬聲至誠頂禮三拜(左云)撩衣(右云)護鉢(尚云)一拜(左云) 起具(右云)問訊(左云)分班(右云)末後先行(押班者領新戒出)。

(10)

[0732c10] (二引磬在和尚前。侍者在後。至法堂。新戒復位。引禮歸班。和尚詣座。九師向上展具三拜。尚云不展具。一拜。拜已。尚云)。

[0732c13] 各序坐(九師坐已)。

Bhikṣuṇī guide: Śikṣamāṇās,¹⁷ face the Buddha.

Right: Half-bow. Spread the full sitting cloth.

(If there are many disciples, the upādhyāyā says, “No need to spread the sitting cloth.”) Left: At the sound of the bell, sincerely bow three times.

Right: Lift your robe.

Left: Protect your bowl. (disciples bow) Right: Half-bow.

Left: Kneel.

Right: Palms joined. (For these three bows, the nine teachers do not need to join their palms.)

Left: When a clear mirror is mounted on its stand, it reflects whatever form it meets. When a large bell is mounted on its frame, it rings whenever it is struck. To completely receive the three sets of pure precepts,¹⁸ you must rely upon the three main teachers. To identify the seven cases of invalid karmans,¹⁹ you must rely upon the seven witnesses. Now, in this great assembly, we have respectfully invited the ten teachers from the bhikṣuṇī saṅgha on your behalf, so that you may ascend the platform and receive full ordination. Śikṣamāṇās, raise your heads and look at your teachers. You should know and remember the faces and names of your upādhyāyā and all these teachers before you. Do not forget them. The first is Vinaya Master _____. She is your bhikṣuṇī upādhyāyā for the full ordination.

[0732c14] 尼引禮師呼云。

[0732c15] 諸沙彌尼(若是學戒女。則云諸式叉尼。後皆同)一齊向上排班(右云)問訊。展大具(如人多尚云)免展具(左云)聞磬聲至誠頂禮三拜(右云)撩衣(左云)護鉢(拜已。右云)問訊 (左云)長跪(右云)合掌(此三拜。九師不須合掌)。

[0732c18] 左班尼引禮云。

[0732c19] 夫明鏡當臺。遇形則鑑。洪鐘在架。有扣則鳴。圓成三聚。須假於三師。舉撿七非。全憑於七證。今在此大僧之中。為汝等恭請十師。登壇受具。諸沙彌尼。一齊擡頭認師。各各記取得戒和尚。及現前諸師。相貌名號。不得妄識【失】。

[0732c24] 第一位(上某下某)律師。為汝等作具足戒尼和尚。

Right: The second is Vinaya Master _____. She is your bhikṣuṇī karman ācārya.

Left: The third is Vinaya Master _____. She is your bhikṣuṇī instruction ācārya.

Right: The fourth is Vinaya Master _____. She is your bhikṣuṇī witness ācārya.

17 The CBETA edition uses “śikṣamāṇā” with a note in parentheses: “If they are nuns training in the [bhikṣuṇī]

precepts, then say “śikṣamāṇās” and do the same subsequently.” This translation follows the Jinling edition that uses

“śikṣamāṇās” throughout the rite.

18 The three sets of pure precepts are (1) the precepts and comportment rules in the Vinaya that restrain nonvirtuous conduct, (2) the practice of all types of virtuous deeds, and (3) practices to work for the welfare of all beings.

19 These are cases where a karman does not meet requirements for validity in terms of (1) people, (2) transaction, (3) matter, (4) people and transaction, (5) people and matter, (6) transaction and matter, and (7) people, transaction, and matter.

(11)

In this sequence till the tenth teacher, the guides on the left and right announce their names and introduce them so that those requesting full ordination are able to clearly recognize and remember them.

Left: Everyone stand.

Right: At the sound of the bell, bow three times.

Right: Protect your bowl. (disciples bow) Left: Kneel.

Right: Palms joined.

[0733a01] 右班引禮云。

[0733a02] 第二位(某甲)律師。為汝等作尼羯磨阿闍黎。

[0733a03] 左班引禮云。

[0733a04] 第三位。(某甲)律師。為汝等作尼教授阿闍黎。

[0733a05] 右班引禮云。

[0733a06] 第四位。(某甲)律師。為汝等作尼尊證阿闍黎。

[0733a07] (乃至第十位。左右引禮亦如是。舉名示相。令諸求具者。一一記識分明。如是宣已。左班引禮師呼云)。

[0733a09] 一齊起立(右云)聞磬聲頂禮三拜(左云)撩衣(右云)護鉢(拜已左云)長跪(右云)合掌。

3. Request the Teachers

The Vinaya says that without instruction from a teacher, a disciple will commit deeds that are against the Dharma. The Buddha said it is necessary to have an upādhyāyā. Disciples should regard the upādhyāyā like their parent and respect and care for her. The upādhyāyā should regard disciples like her children and nurture, educate, instruct, and advise them. The Samantapāsādikā says, as disciples did not request their teachers intially, they later went against their instructions. Therefore, the Buddha established that the disciples should request the teachers.

Left: Śikṣamāṇās, now on your behalf I will request Vinaya Master _____ from _____ Hall to be your bhikṣuṇī upādhyāyā for the full ordination. You are supposed to make the request yourself. I am concerned you might not know how to do this, so now I will guide you. State your Dharma name. (after they state their names) Repeat after me:

Virtuous one, please listen wholeheartedly. I Śikṣamāṇā _____ and others now request the virtuous one to be our upādhyāyā for the full ordination. May the virtuous one be our upādhyāyā for the full ordination. By relying on the virtuous one, we will receive the full ordination. Please accept our request with (great) compassion. (In this way, make the sincere request three times. Bow three times.)

Upādhyāyā: Śikṣamāṇās, since you have earnestly requested three times, I will agree to be your upādhyāyā for the full ordination. After you receive the precepts, each of you must observe them purely. Do not transgress them.

(12)

Disciples: We shall observe them with utmost respect.

Guide: Everyone stand.

Right: Protect your bowl. (disciples bow) Left: Half-bow.

Right: Kneel.

Left: Palms joined.

三僧中請師法

[0733a12] (律云。弟子無師教授故。造作非法。佛言。當立和尚。弟子看和尚。當如父母想。敬重瞻視。和尚看弟子。當如兒想。撫育教誡。善見律云。以初不請故。後便違教。

佛制令請也)。

[0733a16] 左班引禮云。

[0733a17] 諸沙彌尼【式叉尼】。今為汝等。恭請(某)堂上。(上某下某)律師。為汝等作具足戒尼和尚。請師之語。汝合自陳。恐汝未能。我今教汝。各稱法名(稱已)。其餘言詞。

皆隨我道大姉一心念。我沙彌尼【式叉尼】(某甲)等。今請大姉。為具足戒和尚。願大姉。

為我作具足戒和尚。我依大姉故。得受具足戒。慈愍故(如是至誠三請。三叩首)。

[0733a23] 和尚云。

[0733a24] 諸沙彌尼【式叉尼】。汝既慇懃伸請。可爾。為汝等作具足戒和尚。受戒之後。

人人要清淨守持。不可毀犯。(答)頂戴受持。

[0733b03] 引禮師云。

[0733b04] 一齊起立(右云)聞磬聲頂禮三拜(左云)撩衣(右云)護鉢(拜已左云)問訊(右云)長跪 (左云)合掌。

Right: Śikṣamāṇās, now on your behalf I will request all the teachers present to be the karman ācārya, instruction ācārya, and witness ācāryas. You are supposed to make the request yourself. I am concerned you might not know how to do this, so now I will guide you. State your Dharma name. (after they state their names) Repeat after me:

Virtuous ones, please listen wholeheartedly. I Śikṣamāṇā _____ and others now request the virtuous ones to be our karman ācārya, instruction ācārya, and witness ācāryas. May the virtuous ones be our karman ācārya, instruction ācārya, and witness ācāryas. By relying on the virtuous ones, we will receive the full ordination. Please accept our request with (great) compassion. (Make three requests and three bows. On the third request, say “great compassion.” Do the same above.) Karman ācārya: Śikṣamāṇās, since you have earnestly requested, all the teachers present and I will be your karman ācārya, instruction ācārya, and witness ācāryas. After you have received the precepts, each of you must be pure in your conduct, do not let yourself be uncontrolled.

Disciples: Yes, we will do as directed.

Guide: Everyone stand.

(13)

Right: Protect your bowl. (disciples bow) Left: Pick up the sitting cloth.

[0733b06] 右班引禮師云。

[0733b07] 諸沙彌尼【式叉尼】。今為汝等。恭請現前諸師。作羯磨阿闍黎。教授阿闍黎。

尊證阿闍黎。請師之語。汝合自陳。恐汝未能。我今教汝。各稱法名(稱已)。其餘言詞。

皆隨我道。

[0733b10] 大姉一心念。我沙彌尼【式叉尼】(某甲)等。今請大姉。為羯磨。教授。尊證阿闍黎。願大姉。為我作羯磨。教授。尊證阿闍黎。我依大姉故。得受具足戒。慈愍故 (三請三叩首。第三遍當云大慈愍故。前亦如是)。

[0733b14] 羯磨師云。

[0733b15] 諸沙彌尼【式叉尼】。汝既慇懃伸請。我現前諸師。為汝等作羯磨阿闍黎。教授阿闍黎。尊證阿闍黎。可爾。汝等受戒之後。人人清淨莫放逸。(答)依教奉行。

[0733b18] 引禮師云。

[0733b19] 一齊起立(右云)聞磬聲作禮三拜(左云)撩衣(右云)護鉢(拜已左云)起具(右云)問訊 (左云)分班。

The bhikṣuṇī guides return the nine-strip robes to each disciple in order and have them hold the robe themselves. The ten teachers rise and the upādhyāyā chants:

Homage to our fundamental teacher Śākyamuni Buddha.

When the chanting begins, sound the Dharma drum loudly. The entire assembly recites in unison.

Two guides ring hand-bells alternately and lead the front of the procession. After the resident bhikṣuṇīs have processed, another two guides ring hand-bells alternately and lead the disciples to follow in order. One person bears incense and walks in front of the tenth teacher. Another person bears incense and walks in front of the three main teachers. Another two guides ring hand-bells alternately. Another person bears incense and walks in front of the upādhyāyā. The attendant follows behind.

The great assembly and the disciples arrive at the platform and stand in rows on the left and right facing the central aisle. The three incense bearers stand sideways on the left side of the terrace.

The guides take their places. The nine teachers go before the incense burner table and divide into two lines in order.²⁰ When the upādhyāyā arrives, she faces the Buddha in the middle of the assembly. Stop the Dharma drum and chanting.

[0733b21] (諸引贊尼。仍將各人大衣。次第散還。令彼自捧。十師起座。第一位師舉云)。

[0733b23] 南無本師釋迦牟尼佛

[0733b24] (佛號方舉。法鼓大擂。普眾同音。一齊朗誦。二引禮雙鳴引磬導前。諸比丘尼走完。又二引禮雙鳴引磬。領新戒次第走已。一人執香在第十師前行。又一人執香在第三師前行。又二引禮雙鳴引磬。又一人執香在和尚前行。侍者隨後。大眾及新戒至壇。左右

20 The teachers stand in this order: 9, 7, 5, 3, 1, 2, 4, 6, 8, 10.

(14)

班列。三位執香者。側立丹墀左防。引禮歸位。九師至香案前兩分序列。第一師至。居中向上。法皷佛聲即止)。

4. Prayers for Longevity

According to the ancient ordination rites, at the start of ascending the ordination platform, there is a section of prayers for longevity. For the saṅgha to propagate the Buddhadharma, they must rely on external support. Therefore at the Vulture’s Peak assembly, the World-honored One advised and urged this. If we go against the Buddha’s words and fail to repay the nation’s kindness, it may be difficult for the teachings to flourish. At present we still follow the ancient ordination rites.

The chant leader leads the “Praise for the Incense of Longevity” and the assembly joins in together:

The best incense is burning in the precious censer; its perfume pervades the ten directions.

With sincerity we offer it to the Buddhas, Kings of the Dharma.

May the people have happiness and long life,²¹ like the enduring earth and endless sky.

May the people have happiness and long life, like the enduring earth and endless sky.

Homage to the Perfumed-Cloud-Canopy Bodhisattva Mahāsattva. (3x)

The upādhyāyā sincerely offers incense, bows three times, and silently prays for the people’s longevity.

四祝延聖壽法

[0733c08] (准古壇儀。登壇之始。有祝延一科。蓋僧弘佛法。必藉外護。故靈山會上。世尊曾有付囑。若違佛語。而負國恩者。恐教化難昌。今則仍遵古壇儀範。維那作梵。舉祝延香讚。大眾同和)。

[0733c12] 寶鼎爇名香。普徧十方。虔誠奉獻法中王。端為皇王祝聖壽【民眾祝福壽】。

地久天長。端為皇王祝聖壽【民眾祝福壽】。地久天長。

[0733c14] 南無香雲蓋菩薩摩訶薩(三稱) [0733c15] (第一師恭謹拈香三拜默祝聖已)。

5. Praise and Pay Respect to the Three Jewels

At the start of performing the karmans, first bow to pay respect to the Three Jewels in order to request their support. When reciting the homage to the bodhisattvas for the second time, the nine teachers turn and form a single row behind the first teacher. They spread the full sitting cloth and praise and bow to the Three Jewels. The upādhyāyā leads the chant, then the nine teachers join in together:

We bow down to all Buddhas, the Dharma, and the virtuous Ārya Saṅgha. (The ten teachers bow once and the assembly repeats the same line in unison.)

By spreading the Vinaya today, we sustain the saṅgha’s lifeblood. (as above)

21 CBETA edition has “may the emperor have great longevity” (皇王祝聖壽). This follows the Jinling edition that is updated for modern times (民眾祝福壽).

(15)

May the true Dharma remain for a long time. May the fruits of the three vehicles never cease. (The assembly repeats the line in unison. The teachers bow once and pick up the sitting cloth.)

We are about to ascend the pure platform. Please bear witness to what we say. (The ten teachers hold the sitting cloth and make a half-bow.)

五讚禮三寶法

[0733c17] (作法之始。必先禮敬三寶者。所以求其加被也。念第二聲菩薩。九師轉下在第一師後。並排一班。展大具。讚禮三寶。第一師先聲。九師同讚)。

稽首禮諸佛及法賢聖僧(十師一拜大眾接和) 今演毗尼法續僧伽命脈(如前)

正法得久住三乘果不絕(大眾接和。師拜起具) 將登清淨壇願證明所說(十師口稱。執具問訊)

6. Ascending the Platform and Announcement to the Assembly

After the ten teachers have praised and bowed three times, the chant leader begins to chant the Great Compassion Mantra. The assembly chants in unison. First, the tenth teacher turns around and circumambulates the platform from the southeast going to the west, followed by the ninth, eighth, and up to the upādhyāyā in procession. Circumambulate three and a half times. After the second recitation of the mantra, the teachers take off their shoes, ascend the middle step and circumambulate one and a half times. They ascend the platform from the southeast corner.

The tenth teacher stands at the end of the row on the left, facing where the first teacher will enter from. The ninth teacher stands on the right side and the eighth teacher on the left side, facing where the upādhyāyā will enter. The seventh teacher stands on the right side, the sixth teacher on the left side, and the rest in the same way, until the upādhyāyā ascends the platform and stands facing the south.

After the third recitation of the mantra, hit a stop on the bell and wooden fish. The nine teachers face the Buddha, five standing in front and four behind. The upādhyāyā leads the chant, then the nine teachers join in together:

Observing the precepts perfectly just like a full moon, (The nine teachers bow once to the upādhyāyā²² and the assembly repeats the same line in unison, similar to the chant above.) Both body and speech are crystal clear without any defect. (as above)

Only when the saṅgha is in harmony (The nine teachers bow and pick up the sitting cloth.) Is it allowed to give ordination. (The nine teachers hold the sitting cloth and make a half-bow.) After the ten teachers have bowed three times in harmony and finished the chant, hit a stop on the bell and wooden fish. The ten teachers take their respective seats.

Upādhyāyā (hits block): It is hard to go forth; it is even harder to receive precepts. Without striving

22 According to the Vinaya, four or more monastics constitute a saṅgha and should not bow to an individual monastic.

The rite follows the Rules of Purity (qinggui) adopted by the Chan tradition here.

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with sincerity and perseverance, how can we reach the second place²³ in the saṅgha? Since we have cut ties with worldly circumstances, we must have a firm resolve and be vigilant [in our practice] from start to finish, only then can we become liberated. When Gotami first requested to go forth, the Buddha did not allow her to do so. Only after she strove with perseverance and a firm, unwavering resolve, did the Buddha give his kind consent. By observing and practicing the eight heavy dharmas, the true Dharma will exist for a long time. Through strict discipline in the four states—walking, standing, sitting, and lying down—the saṅgha order will flourish and be revered.

When we ascend the platform to preside over the full ordination, verifying that the disciples have robes and an alms bowl is foremost. When examining the disciples about obstacles and hindrances, ensure that they answer truthfully. Today, we will first confer the ordination by the bhikṣuṇīs alone as the foundation for entering the spiritual path. Then, we will respectfully go to the bhikṣu saṅgha to obtain the root of liberation. I sincerely ask all the virtuous ones who are about to approach the ordination platform to generate the same motivation to perform the karmans together, and not allow your minds to wander to other objects. (hits block)

Guide: Śikṣamāṇās, line up in order. (The head śikṣamāṇās on the right and left lead the other śikṣamāṇās in order of seniority in single file to the front of the platform. They stand in order and face the central aisle.)

六陞壇白眾法

[0734a01] (十師讚禮三拜畢。維那舉大悲呪。大眾齊聲朗誦。第十師先轉身。從東南向西繞壇。次九師。次八師。乃至第一師末行。繞三匝半。二遍呪完。脫履陞中級繞一匝半。

至東南角上壇。第十師在左班尾立。面向第一師來處。第九師至右班列。第八師至左班。

面向和尚來處。第七師至右班列。第六師至左班。亦如是列。乃至第一師上壇面向南而立。三遍呪完。鐘魚隨煞一陣。九師向上排班。前五。後四。第一師先聲。九師同和)。

持戒清淨如滿月(九師向尚一拜。大眾接和。答禮准前可【應】知) 身口皎潔無瑕穢(同前)

大眾和合無疑諍(九師拜下起具) 是乃可得同授戒(九師口稱執具問訊)

[0734a13] (十師和合三拜已。舉偈方完。鐘魚隨煞一陣十師各序坐)。

[0734a15] 和尚撫尺云。

[0734a16] 出家不易。受戒良難。若非懇切勤求。安能得趣亞位。塵緣既割。志願須堅。

慎始慎終。方堪拔濟。故我憍曇彌最初請度。聖制無容。勤求確志不移。佛慈乃聽。遵行八敬。正法常存。嚴整四儀。僧倫衍慶。登壇秉具。衣鉢為先。審問難遮。要當實答。今則先傳本法。以為入道之基。次方恭詣大僧。而得解脫之本。謹白臨壇大眾。同心共秉。

慎勿異緣(撫尺一下)。

[0734a23] 引禮云。

[0734a24] 諸沙彌尼【式叉尼】等。人各照位。依次排班。

[0734b01] (左右為首沙彌尼【式叉尼】。從上而下。餘者雁行相隨。至壇前面。分班順次立定)。

23 Among the seven groups of Buddhists, bhikṣuṇīs come after bhikṣus who are seen as the head of the saṅgha community.

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Guide: Offer incense.

Three incense-bearers raise incense to their brows in unison. They turn and stand facing the Buddha and raise the incense again. They advance with good comportment. The first enters through the central door and the other two through the side doors. They go before the incense burner table and raise the incense again. They lift their robes with the right hand and kneel. Two guides stand behind the incense burner table. The first incense bearer places incense into the burner herself. The other two act as if they are placing incense into the burner, and the two guides receive incense from them and place it into the burner.

Guide: Stand.

Left: Return to your places.

The instruction ācārya on the platform says: Virtuous guides, please temporarily hold the robes for the śikṣamāṇās so it is easier for them to bow. (The guides step out of the assembly and collect the robes.)

Right: Half-bow. Spread the full sitting cloth.

Upādhyāyā: No need to spread the sitting cloth.

Left: At the sound of the bell, sincerely bow three times.

Right: Lift your robe.

Left: Protect your bowl. (disciples bow) Right: Half-bow.

Left: Kneel.

Right: Palms joined.

[0734b03] 引禮師云。

[0734b04] 上香。

[0734b05] (執香三人。齊眉一舉。轉身朝上並立。又一舉。具儀並進。第一位走中門。餘二人走兩頰門。並至香案前。又一舉。右手提衣跪下。二引禮站在香案內。為首執香者。

自插爐中。餘二人作插香勢。二引禮接彼香插爐中。云)。

[0734b10] 起立(右云)問訊(左云)復位。

[0734b11] 壇上教授師云。

[0734b12] 眾引贊大德。為彼諸沙彌尼【式叉尼】。暫持袈裟。以便頂禮(引贊出眾。收衣已)。

[0734b14] 引禮師云。

[0734b15] 一齊向上排班(右云)問訊。展大具(尚云)免展具(左云)聞磬聲至誠頂禮三拜(右云) 撩衣(左云)護鉢(拜已。右云)問訊(左云)長跪(右云)合掌。

7. Request Compassion and Further Protection 七請慈加護法

Upādhyāyā (hits block): Śikṣamāṇās, now the saṅgha is assembled and you will ascend the

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ordination platform. You will receive the full ordination in accord with the Vinaya. We should first request the Three Jewels to guide and support us with the light of compassion. Then, request myriad spirits and powerful gods to safeguard this place. Say your Dharma name. (after they state their names) Visualize attentively and follow me to make these requests.

[0734b18] 和尚撫尺云。

[0734b19] 諸沙彌尼【式叉尼】。今者集僧登壇。如律受具。理當先祈三寶。慈光攝照。

次屈萬靈威神鎮衛。各稱法名(稱已)作觀運心。隨我通請。

Guide: Śikṣamāṇās, stand up together.

The ten teachers rise from their seats. The head of the ordination platform [the upādhyāyā] raises the incense plate to her brow and begins chanting. The nine teachers follow in unison. An attendant stands with palms joined facing the karman ācārya. An attendant stands in front of the platform on the second step. Two guides stand behind the incense burner table with palms joined to make the requests.

Upādhyāyā:

With incense and flowers²⁴ we welcome you.

With incense and flowers we request you.

I Śikṣamāṇā _____ and others request you wholeheartedly:

supreme teacher of the Sahā world, fundamental teacher Śākyamuni Buddha;

guide to the Western Pure Land, Amitābha Buddha;

next Buddha to come, Maitreya Buddha;

all the Buddhas who pervade the limits of space and the sphere of reality, may you never break your fundamental resolve,

and illuminate us with the light of your compassion.

Please bear witness to our ordination.

The upādhyāyā picks up a piece of incense and passes it to the attendant, who passes it to the attendant on the second step. The attendant passes the incense to the guide, who places it in the burner. The śikṣamāṇās seeking full ordination follow the upādhyāyā to make the request, then bow and stand. They should know that subject [the mind making the request] and object [the Buddhas and bodhisattvas] are empty and quiescent. When sentient beings’ sincere requests connect with the compassion of the Buddhas and bodhisattvas, they receive support.

[0734b22] 引禮云。

[0734b23] 諸沙彌尼【式叉尼】。一齊起立。

[0734b24] (十師起座。壇主舉香碟齊眉作梵。九師同和。一侍者合掌與羯磨師對面立。一侍者立壇前第二級。二引禮立香案內。合掌同請)。

[0734c03] 香煙【花】迎。香煙【花】請。沙彌尼【式叉尼】(某甲)等。一心奉請

娑婆教主。本師釋迦牟尼佛。西方接引。阿彌陀佛。當來下生。彌勒尊佛。盡虗空。徧法界。一切諸佛。惟願不違本誓。慈光攝照。證明受戒。

24 CBETA edition has “smoke” (煙) corrected in the Jinling edition to “flowers.” （花）

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[0734c07] (和尚拈香一瓣。傳於侍者。侍者接香傳至第二級侍者。侍者又傳至引禮。引禮接香拈在爐中。求具沙彌尼【式叉尼】。隨其所請。一拜起立。須知能所空寂。感應道交)。

Upādhyāyā:

With incense and flowers we welcome you.

the teachings of the Fundamental and Great Vehicles;

the Vinaya Piṭaka, the five classes²⁵ and three sets of precepts, the prātimokṣa;²⁶

the twelve categories of scripture,²⁷ the collection of provisional and definitive teachings;

the profound Dharma Jewel that brings true purity and liberation from desire, we sincerely and wholeheartedly entrust our lives to you and bow down.

The rite is as before.

[0734c10] 香煙【花】迎。香煙【花】請。沙彌尼(某甲)等。一心奉請

大小二乘。毗尼律藏。五篇三聚。解脫木叉。十二分經。權實教典。離欲真淨。甚深法寶。謹運一心。歸命頂禮(儀式如前)。

Upādhyāyā:

Avalokiteśvara, Mahāsthāmaprāpta, Mañjuśrī, Samantabhadra, the pure, vast ocean assembly of all great bodhisattvas;

Venerable Upāli who presided over the compilation of the Vinaya Piṭaka;

generations of past patriarchs in India and China;

great Vinaya Masters of the Nanshan School;

reviver of the Vinaya, Venerable Master Huiyun Ruxin;²⁸ propagator of the precepts, Venerable Master Sanmei Jiguang;²⁹

reviver of the prohibitive and prescriptive practices, Venerable Master Jianyue Duti;

(subsequently add the names of the ordination masters of the preceptors on the platform), may you never break your fundamental resolve,

and illuminate us with the light of your compassion.

Please bear witness to our ordination.

25 The five classes of offenses are defeats, remainders, lapses expiable by confession, confessable offenses, and wrongdoings. The seven classes add infractions and wrong speech to the above list.

26 The precepts for fully ordained monks and nuns.

27 Discourses, aphorisms in mixed prose and verse, prophecies, verses, meaningful expressions, framing stories, expanded teachings, tales of past lives, marvelous events, narratives, fables, and instructions. (The Princeton Dictionary of Buddhism)

28 Vinaya Master Guxin Ruxin (1541-1615) revived the Vinaya School in the late Ming dynasty following its decline after the 12^th century. He was given the title of Vinaya Master Huiyun (Clouds of Wisdom) as it is said that five- colored clouds arose when he was recognized by the Wanli Emperor and gave the bodhisattva precepts at Wutai Mountain in 1613. (Chinese Encylopedia of Buddhism)

29 Vinaya Master Sanmei Jiguang (1604-1654) was a chief disciple of Vinaya Master Huiyun Ruxin who founded the Baohua Vinaya lineage.

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The rite is as before.

觀音勢至。文殊普賢。清淨海眾。諸大菩薩。律藏會上。優波離尊者。西天東土。歷代祖師。傳南山宗。諸大律師。中興律祖。慧雲馨公大和尚。弘傳戒法。三昧光公大和尚。中興止作。見月體公大和尚(此下復續入座上師之得戒本師和尚諱)惟願不違本誓。慈光攝照。證明受戒(如前)。

Upādhyāyā:

the Golden Light assembly of devas³⁰ that are bodhisattvas’ manifestations;

Brahmā, Śakra, and the four guardian kings;

devas, nāgas, and the rest of the eight groups of Dharma protectors;³¹

Protector Saṅghārāma³² and celestial kings who protect the ordination platform;

powerful Vajrapānibalin³³ and various deities, may you never break your fundamental resolve to guard the platform and protect the ordination.

Having completed the requests in this way, the ten teachers return to their seats and sit in the vajra position. The attendants descend from the platform. The guides return to their places. After the disciples have bowed.

光明會上寄位諸天梵釋四王天龍八部。伽藍土地護戒神王。金剛力士。幽顯靈祇。惟願各乘【不違】本誓。監壇護戒。

[0734c24] (如是伸請已舉【畢】。十師仍就座跏趺而坐。侍者下壇。引禮復位。新戒拜已)。

Guide: Half-bow.

Right: Kneel. (lift the robe with both hands to avoid kneeling on it on the sitting cloth) Palms joined.

[0735a02] 引禮云。

[0735a03] 問訊(右云)長跪(雙手撩衣莫跪具上)合掌。

8. Station the Disciples in a Waiting Area

30 In the Golden Light Sūtra, various celestial beings promise to protect the Buddhadharma. It is said that they were bodhisattvas manifesting in the form of devas.

31 These are celestial beings (devas), serpents (nāgas), demons (yakṣas), demigods (asuras), divine musicians (gandharvas), mythical birds (garuḍas), half-horse half-humans (kiṃnaras), great snakes (mahorāgas).

32 In Chinese Buddhism, Saṅghārāma Bodhisattva refers to the general Guan Yu (160-220), deified and revered as a heavenly Dharma protector. The term “Saṅghārāma” can also refer to a group of devas who guard the Dharma and Buddhist monasteries.

33 Warrior who guards the celestial realm who is also a follower of the Buddha.

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The Buddha said that those receiving ordination should not be in the sky, hidden from sight, away from the place where they can see but cannot hear, or outside the territory [during the formal ordination karman]. The same applies to the upādhyāyā and others in the quorum, namely the nine teachers on the platform. Move the disciples to a place where they can see but cannot hear.

八、安受戒者所在

（佛言：受戒之人，不得在空、隱、離見聞處、若界外。和尚及足數人亦爾。足數人即壇上九師。當安受戒者眼見、耳不聞處。）

Upādhyāyā (hits block): We have finished requesting the Three Jewels together. Virtuous guides, please station the śikṣamāṇās in a place where they stand and can see but not hear us.

Guide: Bow once and pick up the sitting cloth.

The guides distribute the nine-strip robes to the disciples and have them hold it themselves. Two guides stand [in the central aisle], each facing the assembly of śikṣamāṇās [on either side].

Guide: Śikṣamāṇās, follow me and chant the homage to the Buddha together as you leave the platform: Homage to our fundamental teacher Śākyamuni Buddha

The two guides in front ring hand-bells alternately and chant the homage to the Buddha. They leave the platform and go to a screened place. Stop chanting the homage to the Buddha. The guides return to the platform to assemble with the saṅgha in harmony.³⁴ If there is a subsidiary territory for performing the karman, the saṅgha required to assemble only includes the ten teachers on the platform. Others should all leave the [subsidiary territory].

[0735a04] 和尚撫尺云。

[0735a05] 通啟三寶已竟眾引禮大德。將沙彌尼【式叉尼】等。安置眼見耳不聞處立。

[0735a08] 引禮云。

[0735a09] 一拜起具(右云)問訊(左云)分班。

[0735a10] (諸引贊仍將大衣散還。令各自捧之。二引禮師對立沙彌尼班前)。

[0735a12] 引禮云。

[0735a13] 諸沙彌尼【式叉尼】。汝等隨我音聲。一齊念佛出壇南無本師釋迦牟尼佛。

[0735a15] (二引禮雙鳴引磬在前。口稱佛號。出壇至屏處。佛號方歇。引禮復回壇中和合集僧。若是戒場作法。集僧惟是壇上十師。餘者盡出)。

9. Assembling the Saṅgha Within the Territory Head of the platform:³⁵ Is the saṅgha assembled?

10^th teacher: It is assembled.

34 All the bhikṣuṇīs in the territory must gather for the karman unless there is a subsidiary territory.

35 This could be the upādhyāyā or karman ācārya.

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Head of the platform: Is it in harmony?

10^th teacher: It is in harmony.

Head of the platform: Have all those who are not fully ordained left?

10^th teacher: They have left.

Head of the platform: Are there any absent bhikṣuṇīs who cannot participate and have given their consent?

Conveyor of consent: Yes. (Steps out of the assembly, bows to the Buddha once and makes a half- bow. Kneels with palms joined.) Virtuous saṅgha, please listen attentively. I Bhikṣuṇī _____ have received consent from Bhikṣuṇī _____. She gives her consent for the karmans and saṅgha matters in accord with the Dharma.

Head of the platform: Good.

Conveyor of consent: Yes. (Bows once and stands. Half-bow and returns to her place. If the karman takes place in a subsidiary territory or small territory, there is no need to ask if anyone has given consent.)

Head of the platform: What is the purpose of this harmonious saṅgha today?

10^th teacher: To perform the karmans to confer the full ordination.³⁶

Upādhyāyā: Please step forward to assign the instruction ācārya. (The karman ācārya steps out from her place and bows to the Buddha once. She returns to her seat and speaks with palms joined.) 九僧集約界法

[0735a18] 壇主云。

[0735a19] 僧集否(第十師答)僧已集(問)和合否(答)和合(問)未受具戒者出否(答)已出(問)不來諸比丘尼說欲有否(說欲者答)有(出眾向上一拜。問訊。長跪。合掌。作如是說)。

[0735a22] 大姉僧聽。比丘尼(某甲)我受彼欲。彼如法僧事。與欲羯磨(壇主云)善(答)爾。

[0735a24] (一叩而起。問訊歸班。若在戒場。或結小界說戒不必問欲)。

[0735b01] 僧今和合。何所作為。(答)受具足戒羯磨。

[0735b02] 和尚云。

[0735b03] 差教授出(羯磨師出位。向上一拜。歸位。合掌如是白云)。

10. Assigning the Instruction Ācārya

36 These are the (1) one-motion karman to assign the instruction ācārya, (2) one-motion karman to call in the disciples, (3) one-motion karman to ask for permission from the saṅgha to examine the disciples, (4) one-motion three- proclamations karman to confer the ordination. According to Vinaya Master Daoxuan, to facilitate the full ordination procedure, the preliminaries can be done once for the four karmans collectively, and will remain valid until nighttime even if there is a break in between the karmans. Subsequently, only the ten teachers are allowed to be present in the subsidiary territory for the karmans. If the ordaining saṅgha wishes, they may perform the preliminaries again after the instruction ācārya returns or they return after taking a break.