授居家二众五戒仪规
The Ceremony of Ordaining Five Precepts to Laymen and Laywomen
（一）请师
1. Invitation for the Master
一、受戒者齐集大殿，对面立。
1. All applicants for Five Precepts gather at the Grand hall and stand by facing each other.
二、鸣引磬，接钟鼓，转向上；顶礼三拜，一问讯。
2. With ringing the inverted bell followed by the great bell and drum, applicants turn to the front. Bow and prostrate three times, followed by greeting once. (Put Index fingers together and raise them up to the forehead)
三、转身再对面立。
3. Turn back as standing face to face.
四、引礼师引为首者，迎请法师。
4. The protocol monk guides the leaders of applicants to invite the master.
五、法师到大殿已，顶礼三拜；为首者执香旁立。
5. After the arrival of the master, all applicants bow and prostrate three times and the leaders stand aside with holding incense.
六、法师拈香，升座，敛衣而坐。
6. The master picks burning incense, steps up to the high seat and sits down with rob tidied up.
（二）礼佛 （举香赞）
2. Bowing to the Buddha (Praise with the incense raising)
三皈纳体，五戒培基。浣涤遮障法凭师，心净受堪宜。仗佛弘慈，信香拜祷祈。
南无香云盖菩萨摩诃萨（三称）
Taking refuge is to accept the embodiment; receiving Five Precepts is to nourish the foundation. The Dharma of cleansing defilements and obstacles depends on the master. Acceptance with pure mind will be great beneficial. Relying on great compassion of the Buddha, I bow down to prostrate and pray with burning incense.
Namo Incense Cloud Canopy Bodhisattva, Mahasattva! (Repeat twice)
（三）求受净戒 维那师云：
3. Application of The Pure Precepts [The Karmadana (Buddhist Deacon) states:]
善男子善女人等，闻磬声，至诚顶礼三拜。长跪合掌（受戒者向上跪下，各合掌，至心静听。）
Good men and good women! Bow down to prostrate three times with sincerity when hearing the bell ringing. Then put palms together and kneel for long.
(Applicants respectively kneel towards the front and put palms together, listen in concentration.)
夫改往从新，须皈三宝而求护。除愆植福，必禀五戒以严持。不遇明师，难闻净法。今为汝等恭请某堂上上某下某和尚，为汝作三皈五戒本师。而况此师诲人无倦，接物有方。汝端秉一心，随我申请。请师之语，汝合自陈。恐汝未能，我今教汝。称自己法名。
（求受戒者各称自己法名）〇〇
It is necessary both to take refuge in the Three Jewels as protection for thorough self-reformation, and be ordained Five Precepts as priority discipline to eradicate sins and nourish merits. It is difficult to hear of pure Dharma without a great master. Now may I respectfully invite the Venerable Master *** of *** Hall as your fundamental teacher for ordination of Five Precepts. His venerable has been tirelessly edifying people in appropriate ways, thus you should wholeheartedly apply with me. The invitation would better to be prepared by yourselves, but I may teach you now in case you are not able to do that. Say your own names (Applicants state their disciple names respectively).
其余言词，皆随我道：
大德！一心念我。弟子〇〇（各称法名）今请大德为三皈五戒本师。愿大德为我作三皈五戒本师。我依大德故，得受清净戒。慈悯故。
（三请，每请一叩首。第三为“大慈悯故”。）
State the rest words by following me:
Your Venerable! Please wholeheartedly pay attention to me, your disciple *** (Say disciple names respectively). Now may I invite Your Venerable to be the fundamental teacher of my refuge in the Three Jewels and Five Precepts. May Your Venerable be the fundamental teacher of my refuge in the Three Jewels and Five Precepts. By relying on Your Venerable, I will be purely ordained the pure precepts, with your compassion.
(Invite three times and bow down to prostrate each time. At the third time, applicants should say “with your great compassion” in the end.)
（四）开导 和尚鸣尺云：
4. Commentary by the Master (The master beats the ruler and states:)
善男子！汝等既已殷勤申请，可为汝授三皈五戒。所有言词，听我开导。
Good Men! Since you have made such sincere invitation, I can ordain you the Refuge in the Three Jewels and Five Precepts. Now listen to my commentaries as followed.
夫戒者，生善灭恶之基本，超凡入圣之种子。才登戒品，便绝轮回。受持不昧于初心，始终无犯；
The so-called ‘precept’ is not only the foundation of nourishing good and eradicating evil, but also the seed of transcending the worldly and attaining sainthood. Once be ordained, you will be liberated from the transmigration for sure. Therefore, precepts should be abided by for the initial resolve but without any violation.
慈护谨防于微念，止作双持。三乘道果以跻登，五分法身而克证。吾佛世尊开方便门，戒例多品。
Thoughts should be either carefully protected or cautiously prevented even if they are subtle. The union of cession and nourishment should apply, for ascending the grades of Three Vehicles and attaining the spiritual body in five portions. The Buddha provides convenience of precepts in ascending sequence.
初唱三皈，次申五戒。乃依五戒，增入十具。因托十具，三聚重宣。良由修道阶次，心行非一。皆由浅以至深，从微而及显。究竟归元，本无二三。
Refuge in the Three Jewels is initiated first, then affirming Five Precepts as following. Besides ordained on the basis of Five Precepts, Ten Precepts itself are the foundation of reaffirming three cumulative commandments[1]. Because of the stages of cultivation and distinction between mind and behaviors, precepts should be ordained from the elementary to the advanced, from the simple to the complex.
善男子！汝今欲求禀受优婆塞、优婆夷，三皈五戒者，应先了知名德、行相、体用之义。
Good men! If you are willing to pursue the Upasaka Precept, Upasika Precept, Three Refuges, and Five Precepts, the meanings of reputation and virtue, performance and appearance, essence and function should be comprehended first.
庶几心境相应，授受如律。若不知者，虽已侥幸，但获少益。是故我今先为汝语。
Hopefully mind would conform to circumstance, thus precepts would be ordained as Vinyana (Discipline). Without such comprehension, only few benefits would be attained even if ordained by luck. Therefore, I would like to illuminate for you in advance.
梵语“优婆塞”，此云近事男。梵语“优婆夷”，此云近事女。谓亲近三宝，广修众善，承事供养，植种福田故。
The Sanskrit ‘Upasaka’ means lay male, while “Upasika’ means lay female. They get close to the Three Jewels, conduct various good deeds, serve and make offerings, plant fields of blessing.
三皈者，以佛法僧三宝，具足无量真净功德。能息众生无边生死苦轮，远离大怖畏故。其始修心，则依佛法僧受三皈。
Refuge in the Three Jewels refers that the Three Jewels of the Buddha, the Dharma, and the Sangha completely possess infinite virtues of sincerity and purity, which would terminate the sorrowful circle of endless transmigration and be apart from all dreads. Therefore, refuge in the Three Jewels of the Buddha, the Dharma, and the Sangha should be taken as the beginning of practicing mind.
五戒者，谓断杀、盗、邪淫、妄语、饮酒，此五名曰学处。是近事者，所应学故。
The Five Precepts are no killing, no stealing, no improper sexual conduct, no lying, and self-toxication with alcohol and drugs. They are also named the Regulations which lay people are supposed to study.
又名学迹，若有游此，便升大智慧殿故。又名径路，一切律仪，妙行善法，皆得转故。又名学本，诸所应学，此为本故。又名五大施，谓以摄取无量众生故，成就无量功德故，以能增长种种功德故。斯乃三皈五戒之名德行相也。
They are also named the Destination: the hall of wisdom would be entered in if it is visited. They are also named the Path: all rules and ceremonies, inconceivable practices and good Dharma could be transferred through it. They are also named the Foundation: it is the basic of all which should be studied. They are also named the Five Great Gifts: they could assimilate infinite living beings, accomplish infinite virtues, and nourish various virtues. These are the reputation, virtue, performance and appearance, of the Refuge and Five Precepts.
体用者，体谓戒之当体，依本具理体而发；用谓行持力用，依所发戒体而行。
Referring to the essence and function, essence is the embodiment of precept which could be manifested based on the inherent principle; function is the practice which could be manifested based on the embodiment of precept.
然五戒以三皈为体。其正秉受三皈之时，当起殷重慈护大悲心，遍缘一切情与非情境。境从心现，心外无境。此境非有表色，即是一切尘境之体，亦即得戒之因。
Therefore, as the essence of Five Precepts, refuge in the Three Jewels should be sincerely taken by nourishing the mind of great compassion and protection under all circumstances regarding both sentimental and unsentimental beings. All circumstances are conceptualized by the mind, without which there would be not any circumstance. This circumstance has no form. It is the essence of all external circumstance and the cause of receiving the precepts.
若未缘想领受已前，与己无系。发心缘想之后，恒依自心。而戒法为能依，心是所依。心法不一不异。名曰戒体。得是体已，任运止恶，任运修善，名曰力用。
Before applicants initiating resolution for ordination, the precepts are irrelevant to them. After applicants initiating resolution for ordination, the precepts will rely on their minds in eternity. The Dharma of precepts is the one to rely, and mind is the one relied on. The Dharma and mind are neither different nor identical, which is called embodiment of Precept. The accepted embodiment following its own course to prevent evils and nourish goods is called practice.
汝今既详闻了解，果能依教奉行否？
Since having been illuminated in details, could you sincerely practice according to the teachings?
求戒者同答：能依教奉行！
Applicants reply respectively:
Yes, I can.
（五）请圣 和尚鸣尺云：
5. Invitation for the Sages (The master beats the ruler and states)
善男子！适间既闻三皈五戒，名德行相体用之义。理合从闻生解，由解受持。汝等起立，端秉虔诚。至心奉请三宝万灵，而为证护。称自己名，随我迎请。
Good men! Since the meanings of the reputation, virtue, performance, appearance, essence and function of Refuge in the Three Jewels and Five Precepts have been illuminated just now, comprehension should thus be engendered, followed by practice. Now all rise with devoutness and sincerely invite the Three Jewels and numerous spirits for testimony and protection. Say your names and follow me to invite:
（和尚起座，拈香作观举请。大众起立，同音一齐唱和。其受戒者，请圣三遍，每一请毕，作礼一拜。下准此）
The master rises and picks incense for contemplation and invitation. The assemblies rise and intone in chorus. The applicants invite sages three times and bow down to prostrate once after each time. It is similar hereinafter.
香花迎，香花请。
Welcome with incenses and flowers. Invite with incenses and flowers.
弟子〇〇（各称法名）一心奉请：娑婆教主本师释迦牟尼佛。西方接引阿弥陀佛。当来下生弥勒尊佛。尽虚空遍法界一切诸佛。惟愿不违本誓，慈光摄照，证明受戒。
（三请，每请一叩首。下同。）
I, disciple *** (state disciple names respectively) sincerely invite:
The founder and fundamental teacher of Buddhism in Saha-World, Shakyamuni Buddha;
The guider towards Ultimate Blessing Land in West, Amitabha;
The honored to-be-born in the world, Maitreya;
And all the Buddhas in all spaces and all dharma-realms,
Wish you not to violate the original vows, but testify the ordination by illuminating us with compassion.
(Invite three times and bow down to prostrate each time)
香花迎，香花请。
Welcome with incenses and flowers. Invite with incenses and flowers.
弟子〇〇（各称法名）一心奉请：大小二乘毗尼律藏。五篇三聚，解脱木叉。十二分经，权实教典。离欲真净，甚深法宝。谨运一心，皈命顶礼。
I, disciple *** (state disciple names respectively) sincerely invite:
Mahayana and Hinayana; Vinaya-pitaka;
The Five Chapters and the three types of cumulative commandments;
The Pratimoksa of liberation；
The twelve divisions of the Mahayana canon;
Temporary and fundamental scriptures;
Detachment from cravings and true purity are profound Dharma-Gem, which would be bowed and prostrated to and taken in refuge with sincerely applying concentration.
(Invite three times and bow down to prostrate each time)
香花迎，香花请。
Welcome with incenses and flowers. Invite with incenses and flowers.
弟子〇〇（各称法名）一心奉请：观音势至。文殊普贤。清净海众。诸大菩萨。律藏会上优波离尊者。西天东土历代祖师。传南山宗诸大律师。中兴律祖慧云馨公大和尚。两都宏戒三昧光公大和尚。中兴止作见月体公大和尚。惟愿不违本誓，慈光摄照，证明受戒。
I, disciple *** (state disciple names respectively) sincerely invite:
Avalokitesvara and Mahasthamaprapta;
Manjushri and Samantabhadra;
The pure sea-like assemblies and Maha-Bodhisattvas;
Arya Upali in the assembly of Vinaya;
The ancient masters in successive dynasties of both West and East;
The masters passing on the Vinaya Sect of Mount Zhongnan;
The Reverend Master Huiyun who revived the Vinaya Sect;
The Venerable Master *** of *** Hall,
Wish you not to violate the original vows, but testify the ordination by illuminating us with compassion.
(Invite three times and bow down to prostrate each time)
香花迎，香花请。
Welcome with incenses and flowers. Invite with incenses and flowers.
〇〇（各称法名）一心奉请：光明会上，寄位诸天。梵释四王，天龙八部。伽蓝土地，护戒神王。金刚力士，幽显灵祇。惟愿不违本誓，监坛护戒。
I, disciple *** (state disciple names respectively) sincerely invite:
All celestial beings in the assembly of Brightness;
Brahma and Sovereign Shakra (Indra);
The Four Deva-Kings of the Four Quarters (Chatyr-maharaja);
The eight classes of super-natural beings (Ashta gatyah);
The God of the Land of the monastery;
The guardian spirit of Buddhist monasteries (The patron deity of Vinaya);
The Vajra Powerful Lord;
And the spirits in the shades or the region of the living.
Wish you not to violate the original vows, but guard the platform and protect the Vinaya.
（如是一、二、三请毕。和尚复坐而坐。引礼师呼彼受戒者仍再长跪合掌而听。）
After repeating such invitation twice, the Venerable Master approaches seat and sits. Applicants keep folding hands and kneeling for long, and listen in earnest.
（六）忏悔 和尚鸣尺云：
6. Repentance (The master beats ruler and states)
善男子！上来迎请三宝，证明受戒。此时三宝慈光，照其座筵，靡不彻见。又恐汝等从无始来，罪业深重，障闭本心，污染身器，不堪容纳清净妙戒。今者应对三宝前，恳祷忏悔，洗涤愆尤。然后乃可授受。忏悔之语，汝合自陈。恐汝未能，我今教汝，称自己名。（求戒者各称自己法名）〇〇随我言词，至心忏悔：
Good Men! That was the invitation for the Three Jewels to testify the ordination of Five Precepts. Now seats of the Three Jewels are being illuminated by their compassion which is absolutely obvious to everyone. I am afraid that you have committed a large amount of karmic sins since the past without beginning, which could obstruct your mind and contaminate your body from accepting ordination of pure and inconceivable precepts. Therefore, you should sincerely implore to repentant in front of the Three Jewels to cleanse defilements and obstacles, and then the ordination could be accepted. The repentance would better to be prepared by yourselves, but I may teach you now in case you are not able to do that. Say your own names *** (Applicants say their disciple names respectively). Sincerely repentant by following my words:
（待和尚举二句，引礼师教各求戒者说二句。每二句毕，闻磬声，就跪一叩首。俟和尚唱每第一句毕时，闻磬声就跪起身。惟并不起立。务须至诚恳切，其罪可以忏除。若不至诚，言拜无益。应须三申忏悔。）
After the master intoning two verses, the protocol monks instruct applicants to repeat as following. They should bow down to prostrate at the very end of each second verse of their own by hearing the inverted bell, and rise to kneel at the very end of each first verse of the master. The repentance must be very sincere so the sins could be eradicated otherwise it is meaningless to repent and bow down to prostrate. Entirely repeat twice to implore for repentance.
我弟子〇〇（各称法名）
I, disciple *** (Applicants state disciple names respectively)
从于无始 以至今生 毁破三宝 作一阐提
From the past without beginning, up to the present life, have been destructing the Three Jewels and behaving unfaithfully (Icchantika).
谤大乘经 断学般若 弑害父母 出佛身血
Slandering the Sutras of Mahayana (Great Vehicle Scriptures), ending study Prajna (Wisdom of Perfection), murdering parents, discharging blood of the Buddhas.
污僧伽蓝 破他梵行 焚毁塔寺 盗用僧物
Soiling monasteries, defiling celibacies of others, burning up pagodas and temples, stealing possession of monks.
起诸邪见 拨无因果 狎近恶友 违背良师
Generating various evil thoughts, denying the cause and effect, ganging up with immoral fellows, defecting from virtuous masters.
自作教他 见闻随喜 如是等罪 无量无边
Committing on my own or inciting others, rejoicing when witness and hear such commitments. Sins as above are infinite.
故于今日 生大惭愧 克诚披露 求哀忏悔
The great shame is thus engendered today. I sincerely release such commitments and implore for repentance.
惟愿三宝 慈悲摄受 放净光明 照触我身
Wish the Three Jewels to embrace me with mercy by radiating pure brightness to illuminate me
诸恶消灭 三障蠲除 复本心源 究竟清净
Various evils are extinguished and the three obstacles (Greed, Hatred, and Ignorance) are eradicated, to resume the true nature and attain ultimate tranquility.
（以上和唱三遍）
Repeat entirely twice in chorus.
南无普贤王菩萨摩诃萨（三遍）
Homage to Universal Worthy Bodhisattva (Samantabhadra Bodhisattva-Mahasattva) (Repeat twice)
（七）问遮难 和尚鸣尺云：
7. Enquiring about secondary sins (The monk beats the ruler and says)
善男子！汝忏悔往业既竟。我依《善生经》，先问七种遮障已，方可为汝受戒。其中有无，不可覆藏。一一实答。称自己名。
（求戒者，即各称自己法名〇〇）
Good Men! Since having repented the past sins already, you are going to be enquired about seven kinds of secondary sins according to < Sigalovada Sutra>, and ordained afterwards.
(Applicants respectively say their disciple names)
和尚问云：
The master enquiries:
第一、汝曾盗现前僧物否？
（若无当答无。若有当答有。下皆准此）
Have you ever stolen any present possession of Sangha?
(Applicants say ‘no’ if not, otherwise should say ‘yes’. It is similar hereinafter.)
第二、汝曾于六亲男女中行淫否？
Have you ever committed incest with any of the six immediate relations?
第三、汝曾污破僧尼梵行否？
Have you ever defiled celibacies of monks or nuns?
第四、汝曾于父有病时，舍去不顾否？
Have you ever left your father sick without any care?
第五、汝曾于母有病时，舍去不顾否？
Have you ever left your mother sick without any care?
第六、汝曾于师长有病时，舍去不顾否？
Have you ever left your teacher sick without any care?
第七、汝曾杀害发菩提心众生否？
Have you ever murdered any living being who initiates resolution of Bodhi?
（八）受三皈 和尚鸣尺云：
8. Ordination for Refuge (The master beats the ruler and states)
适间为汝忏悔无始往愆，问明现生遮障，则身心无染，道器纯洁。我今为汝秉宣三皈，正是纳体之时。汝当对三宝前，发广大慈悲、无损害心，遍缘一切情与非情境。而于境上誓愿断恶修善，利济众生。汝果能发此上品心，今所受者，是如来上品三皈五戒。称自己名，〇〇（各称法名）随我语言，至心领受。
（和尚教说一遍，求戒者各自说一遍）
Defilements and Obstacles of the past without beginning have been repented just now, and the secondary sins of the present life have been enquired as well. The body and mind are thus purified to be a clean container of Dharma. It is the right time to accept the embodiment when I am solemnly ordaining the refuge in the Three Jewels to you now. You should thus initiate resolution of great compassion and mercy in front of the Three Jewels regarding all circumstances of both sentimental and unsentimental beings. Under those conditions, you should vow to eradicate evil deeds and cultivate good ones to benefit living beings. If such prime resolution could be initiated, it would be a prime ordination of refuge in the Three Jewels and Five Precepts of Tathagata. Respectively say your names ***, sincerely accept by following my words:
(The master instructs once, followed by the applicants repeating)
我〇〇（各称法名）
尽形寿皈依佛。尽形寿皈依法。尽形寿皈依僧。
（如是三番皈依，一一三叩首。）
I, disciple *** (States disciple names respectively)
Take Refuge in the Buddha until the end of my life
Take Refuge in the Dharma until the end of my life
Take Refuge in the Sangha until the end of my life
Repeat twice and bow down to prostrate each time
和尚鸣尺云：
The master beats the ruler and states:
上来三皈，正是纳体于心。更加三结，得法圆满，谓之三番羯磨。汝当至心，随我语道。
（和尚教说一遍，求戒者各自说一遍）
That was the ordination of refuge which is exactly the acceptance of “Embodiment of Refuge’ into your mind. In addition, three reinforcements called “three-requests” (Three-time Karma[2]) would be imposed so as to perfect the ordination. You should be utterly sincere to say with following my words:
The master states once, followed by the applicants.
我〇〇（各称法名）皈依佛竟。宁舍身命，终不皈依自在天魔等。皈依如来至真等正觉，是我所尊。慈悯故。（如是三番。语毕，一一三叩首。下皆准此）
I, disciple *** (states disciple names respectively)
Since having taken refuge in the Buddha, I will never take refuge in Mara-King and so forth even if abandoning my life. Taking refuge in the ultimate enlightenment of Tathagata is what I respect, with your compassion.
我〇〇（各称法名）皈依法竟。宁舍身命，终不皈依外道典籍。皈依如来所说三藏十二部一切经典，是我所尊。慈悯故。
I, disciple *** (states disciple names respectively)
Since having taken refuge in the Dharma, I will never take refuge in heretical scriptures and so forth even if abandoning my life. Taking refuge in the Tripitaka and the twelve divisions of the Mahayana canon is what I respect, with your compassion.
我〇〇（各称法名）皈依僧竟。宁舍身命。终不皈依外道邪众。皈依清净福田僧，是我所尊。慈悯故。
I, disciple *** (states disciple names respectively)
Since having taken refuge in the Sangha, I will never take refuge in heretical disciples and so forth even if abandoning my life. Taking refuge in pure monks of blessing land is what I respect, with your compassion.
（九）宣戒相 和尚鸣尺云：
9. Speaking about precepts (The master beats the ruler and say:)
善男子！受三皈竟，汝已得戒体。再为宣五戒相，以便护持。
Good men! You have already accepted the embodiment after the ordination of refuge in the Three Jewels. The forms for Five Precepts now are going to be edified so as to protect and uphold.
一切经教，莫不深赞戒者。良由三界众生，往来五道。所谓天、人、畜生、饿鬼、地狱，全五戒则人相具足，满十善则天报恒随。
All the Sutras and lectures greatly praise the Precept, since all living beings from Three Regions roam among the five paths, which are Gods, Human, Animal, Hungry Ghost, and Hell. A perfect practice of Five Precepts would ensure a sound human body, and a complete fulfillment of Ten Virtues would a celestial retribution in eternity.
反斯二种，则三途出没，万苦交加。一戒二戒尚得人身。寿夭高卑，由戒多少。
Otherwise transmigration among the paths of animal, hungry ghost and hell would be endlessly repeated with infinite sufferings. A human body would be ensured even if one or two precepts are abided by, which proves that the length of life and social status depends on how many precepts are upheld.
汝今若能全持五戒，谓之满分优婆塞。若持四戒，谓之多分优婆塞。若持三戒，谓之半分优婆塞。若持二戒，谓之少分优婆塞。若持一戒，谓之一分优婆塞。
Lay people who could fully abide by the Five Precepts, are called ‘Whole-Grade Upasaka’. ‘Major-Grade Upasaka’ for four precepts, ‘Half-Grade Upasaka’ for three precepts, ‘Minor-Grade Upasaka’ for two precepts, ‘Fifth-Grade Upasaka’ for single precept.
是故先问决定，次与受之。汝今果能受持几分优婆塞戒？
Therefore, resolution should be enquired first, and ordination would be applied afterwards. Which kind of ‘Precepts of Upasaka’ could you abide by?
求戒者如各受满分，应各答云：
能受持满分。
Applicants who could abide by the whole-grade precepts should reply:
I can abide by the whole-grade precepts.
（求戒者如仅受多分、半分、少分或一分者，应各照改，答“能受持多少分”。四戒为多分。三戒为半分。二戒为少分。一戒为一分。）
Applicants who could abide by major-grade, half-grade, minor-grade or fifth-grade precepts, should reply with corresponding adjustment: “I could abide by the such-and-such precepts.” Four precepts are the ‘major-grade precept’, three precepts are the ‘half-grade precept’, two precepts are ‘minor-grade precept’, and single precept is ‘fifth-grade precept’.
既能受满分戒者，称自己名。〇〇（求戒者各称自己法名）
汝随我语，一一受持。
Applicants who could abide by the whole-grade precepts say one’s own names ***
(Applicants respectively say their disciple names)
Follow my words and respectively abide by.
（若彼或答多分、半分、少分或一分。应随彼能持者而与受之，勿得强为多受。能持一戒，功德有归。若犯一戒，苦报难遣。世尊律制如斯，授受师当称量。）
If applicants replied to abide by the major-grade, half-grade, minor-grade and fifth-grade precepts, then ordination should be correspondingly applied to prevent any reluctance. Upholding even a single precept would attain merits and virtues; meanwhile violating even a single precept would suffer sorrowful and enduring retribution. The Buddha prescribed such rules which should thus be taken into account by the ordination master.
第一，不杀生，是优婆塞（优婆夷）戒。汝尽形寿能持否？
求戒者应答云：
能持。
The first, no killing is the Precept of Upasaka / Upasika. Can you abide by it until the end of you life?
Applicants respectively reply:
Yes, I can.
第二，不偷盗，是优婆塞（优婆夷）戒。汝尽形寿能持否？
求戒者应答云：
能持。
The second, no stealing is the Precept of Upasaka / Upasika. Can you abide by it until the end of you life?
Applicants respectively reply:
Yes, I can.
第三，不邪淫，是优婆塞（优婆夷）戒。汝尽形寿能持否？
求戒者应答云：
能持。
The third, no improper sexual conduct is the Precept of Upasaka / Upasika. Can you abide by it until the end of you life?
Applicants respectively reply:
Yes, I can.
第四，不妄语，是优婆塞（优婆夷）戒。汝尽形寿能持否？
求戒者应答云：
能持。
The forth, no lying is the Precept of Upasaka / Upasika. Can you abide by it until the end of you life?
Applicants respectively reply:
Yes, I can.
第五，不饮酒，是优婆塞（优婆夷）戒。汝尽形寿能持否？
求戒者应答云：
能持。
The fifth, no self-intoxication with alcohol and drugs is the Precept of Upasaka / Upasika. Can you abide by it until the end of you life?
Applicants respectively reply:
Yes, I can.
第一不杀生，乃至第五不饮酒，是满分优婆塞（优婆夷）戒。汝于中一一戒，能持否？
求戒者应答云：
能持。
Form the first of no killing up to the fifth of no self-intoxication with alcohol and drugs is the Whole-Grade Precepts of Upasaka / Upasika. Can you abide by each one of them?
Applicants should respectively reply:
Yes, I can.
汝今既受持满分优婆塞、优婆夷戒者，佛制令汝畜礼忏衣。
Since ordained Whole-Grade Upasaka / Upasika precepts now, you are allowed to have Reverence and Repentance Robes prescribed by the Buddha.
然衣而名礼忏者，唯听许作诸佛事，忏悔之时披著。除是以外，一切时中，若往来城邑，出入市里，皆不得著。
However, the Reverence and Repentance Robes are permitted to wear only under the circumstance of attending Buddhism ceremonies and repenting, otherwise they are not allowed to wear when shuttling between towns or in and out of cities.
若诣庵寺，当以囊盛随行。如在家宅，可以挂置净处。
When you visit a monastery, they should be carried inside a bag; when you are at home, they may be hang in a clean location.
须知出家五众之衣，若离身名犯，是故应当恒著。在家二众之衣，若恒著名犯，是故应当离身。
It must be known that it is violation to precepts if the robes of five kinds of monastic disciples are parted from them, or the robes of the two kinds of lay disciples are constantly worn. Therefore, they are supposed to be kept away.
汝今知之，能奉行否？
求戒者应答云：
能依教奉行！
Now since you have known it, can you practice it as prescribed?
The applicants should reply:
Yes, I can.
和尚云：
The master states:
既能依教奉行。引礼大德，可将缦衣，令彼著身。口中诵偈：
Since they can practice as prescribed, the protocol master, you may allow them to put on the Reverence and Repentance Robes with reciting the following verses:
引礼师接和尚手中礼忏衣。教彼展开披着。口中教诵偈云。
The protocol monk takes the Reverence and Repentance Robes from the master, and instructs the applicants to unfold and put on and recite the verses:
善哉解脱服，钵吒礼忏衣。
我今顶戴受，世世常得披。
Great is the clothes of libration
Reverence and Repentance Robe
Which I accept over my head
And always wear for generations.
（展具之仪如常，不必诵偈。待彼披衣讫，引礼师呼云撩衣，顶礼三拜，仍复长跪合掌。若无衣受居家五戒皆得。非同出家五众，若借衣或无衣，不允禀受，必要先当备具。）
The ceremony of unfolding the Cloth is held as usual without reciting verses. After the applicants put on the robe, the protocol monk asks them to lift the robe up to bow and prostrate three times and then resume kneeling for long with palms together. Five precepts could be also ordained if applicants have no robes, which is different from monastic disciples[3]. They have to prepare their own robes first, or they could not be ordained if they borrow or even have no robes.
（十）发愿 和尚鸣尺云：
10. Taking vows (The master beats the ruler and states:)
善男子谛听。《阿含经》云：“设有善男子，善女人，不发愿而持戒者，得少许福田。”此谓行愿相资，方成妙用。
Good men, listen carefully! The Agama Sutra says: “If there are good men and good women who don’t take vows to uphold precepts, they would attain only few fields of merits.” It is because the inconceivable exertion could only be engendered by practice and vows nourishing each other.
若修福业而无愿者，譬若五彩巧绘，文锦虽佳，不以胶和，终不堪久。亦如陶家瓦器，坯质已就，不经火煅，终不堪用。
If people just nourish merits but not take any vows, it is like a colorful and delicate painting which is not durable after all because it is not firmly glued together although it has great paints and canvas. It is also like ceramics which has the base ready but it could not be used after all if it is not fired.
是故我今授汝三皈五戒毕，当教发愿。汝应至心合掌，随我言词，对十方三宝，发其誓愿。
（待和尚道一句，彼依言说一句。至终方叩依首。）
Therefore, since having ordained Refuge in the Three Jewels and Five Precepts to you, I should instruct you to take vows. You should sincerely put your palms together and follow my words to take vows for the sake of Three Jewels in ten directions.
The master intones one sentence every time, followed by the applicants. Bow down to prostrate once after all done.
我（各称法名）至心发愿。愿此五戒功德，不堕三途八难。持此功德，惠施法界一切众生。皆发菩提心，同生极乐国。
I (respectively say disciple names) sincerely take vows: This merit of Five Precepts will guarantee me not to fall into Three Evil Paths or Eight Kinds of Obstacles. May this merit be offered to all living beings of Dharma realm to initiate the resolution of Bodhi and be born together in the Land of Ultimate Bliss.
花开见佛，得闻佛乘。悟无生忍，证不退位。还入娑婆，化诸有情。亲见弥陀，永断生死。
May we witness the Buddha and the Buddha Vehicle when flowers blossom. May we attain the patience of belief in no-birth and the stage of no retrogression. May we return to the Saha World[4] and cross over all sentimental beings. May we see the Amitabha in person and eradicate transmigration forever.
（如是三遍发愿，三叩首。此准南山受五戒发愿义，所宗阿含经。但今所愿，唯在净土。）
Taking such vows and bow down to prostrate three times. This ceremony complies with the vows of Vinaya Sect in Mount Zhongnan and originates in <Agama Sutra>. However the vows today aim to the Pure Land only.
（十一）劝嘱 和尚鸣尺云：
11. Advising (The master beats ruler and states:)
善男子！发愿既毕，我今略示汝五戒功德。汝当谛听。
Good Men! Since the vows have been taken, now I am going to briefly illustrate the merits of upholding Five Precepts. You should listen carefully.
《善生经》云：“若人受三皈五戒，所得果报，不可穷尽。如四大宝藏，举国人民，七年之中，运出不尽。受五戒者，其福过彼，不可称计。”
The Sigalovada Sutta says: “If there are people who are ordained refuge in the Three Jewels and Five Precepts, the retribution is limitless. It is like the Four Great Treasure which can not be emptied up by people of the entire nation delivering out within seven years. The merits of Five-Precept recipients exceed those treasures but not to be measured.”
又《校量功德经》云：“四大洲中，满二乘果。尽形供养，乃至起塔。不如男子女人受持五戒，所得功德不可思议。以诸福中，三宝胜故。”
The Sutra of Comparative Merit and Virtue says: “if someone makes offerings to all Two Vehicles sages[5] full of the Four Continents until the end of his life, even build pagodas for them, the merits he or she attains is not as much as the men or women ordained Five Precepts who have inconceivable merits. It is because the Three Jewels are the supreme among all merits.
汝今受持，已得如是功德，应当珍敬守护。所言护者，如人护一目，如王护独子。如渡护浮囊，如敌护城郭。
Since ordained and attain such merits, which you should thus respect and protect. To protect is like people to protect one’s eyes, a king to protect his only child, a boatman to protect floating bags, the enemy to protect city walls.
若于此五戒中，犯其前四重者，更不得增进余戒，更不能生长善法。佛法戒海虽然广大，普摄一切众生，唯不摄破戒之人。犹若死尸，海水不容。
If the preceding four grave clauses of Five Precepts are violated, no more precepts would be allowed to ordain and no more good deeds would be nourished. Although the Dharma and Precepts boundless and magnificent which could assimilate all beings but not violators to precepts, which are just like corpses not absorbed by the sea.
汝切不可负优婆塞、优婆夷之名行！宜当遵调御师之制言。汝能如是守护奉行否？
You must not fail the reputation and cultivation of Upasaka and Upasika! It’s proper to abide by the rules prescribed by Great Regulator. Can you protect and uphold precepts in such way as prescribed?
受戒者应答云：
依教奉持！
The applicants should reply:
Yes, I can.
（十二）回向 和尚鸣尺一下，合掌云：
11. Transference of Merit
The master beats the ruler once with palms together and states:
授戒圆满。大众同音，念佛回向。
The Ordination attains perfection. The assemblies chant name of the Buddha in chorus for transference of merit.
维那举：
[The Karmadana (Buddhist Deacon) states:]
南无西方极乐世界大慈大悲阿弥陀佛！
Homage to the Buddha in the Land of Ultimate Bliss in the West, the greatly kind and compassionate Amitabha!
南无阿弥陀佛！（数百遍）
Homage to the Amitabha Buddha! (Chant name of the Buddha hundreds of times)
（念佛将终时，和尚起身下座，至中位，唱回向偈。和尚唱一句，顶礼一拜。受戒者接唱次句，顶礼一拜。末句共问讯。毕。）
(When reciting Buddha names is nearly finished, the Master stands up, step down to the Middle, and sings the Verse of Merit Transfer. The Master sings a sentence and then kneels once. The people who are ordained sing the next sentence and then kneel once. At the last sentence, everyone sends the regards.)
维那师举：
授戒功德殊胜行，无边胜福皆回向；
普愿沉溺诸众生，速往无量光佛刹。
十方三世一切佛，诸尊菩萨摩诃萨，
摩诃般若波罗蜜！
（合唱）摩诃般若波罗蜜。
The Karmadana states:
I dedicate the merit and virtue from the profound act of accepting precepts
With all its superior and limitless blessings
With the universal vow that all being sunk in defilement
Will quickly go to the land of the Buddha of limitless Light (Amitabha)
All Buddhas of the ten directions and the three periods of time
All Bodhisattvas, Mahasattvas
Maha Prajna Paramita! (The assemblies intone together)
引领师举：
礼谢和尚顶礼三拜。（受戒者向上顶礼三拜。）
礼谢各执事师顶礼一拜。（受戒者各向上顶礼一拜。礼毕，送和尚回方丈。）
The protocol monk states:
Bow down to prostrate to the Venerable Master three times for appreciation
(Recipients bow and prostrate to the front three times)
Bow down to prostrate to the diaconal masters once for appreciation
(Recipients respectively bow and prostrate to the front once, and then see the master back to the abbot’s room)
授居家二众五戒仪规毕。
The Ceremony of Ordaining Five Precepts to Laymen and Laywomen is Over
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[1] Bodhisattva Sila Sutra
[2] Karma: religious action, moral duty; especially a meeting of the monks for the purpose of ordination, or for the confession of sins and absolution, or for expulsion of the unrepentant. There are numerous kinds of karma, or assemblies for such business, ordinarily requiring the presence of four monks, but others five, ten, or twenty.
[3] Monastic Five Multitudes：Sramanera(Novice), Sramaneri, Siksamana, Bhikkhu and Bhikkhuni.
[4] mundane world.
[5] Sravaka(Voice-hear) and Pratyekabuddha(Solitary Buddha). That means the merit of accepting precepts is much more than making offerings.
"菩提清凉"翻译小组
二〇一四年七月
'Pure Bodhi' Translation Team
July,2014