四分律刪補隨機羯磨 2.120

2.120

（《律本》云：「應白二差一人已，彼獨行無護，更差二三人為伴，往僧寺中，至所囑比丘所。」義准應差人承受。彼囑授尼應具陳所請已，至十六日，更往僧寺中求可不時。若得略教授已，還至本寺，鳴搥集尼眾，不來者說欲已，然後使尼如僧中所告者，在尼眾中具宣僧勅訖，諸尼合掌頂戴受。《律》雖無文，准《僧祇律》文義如此。若僧尼兩眾各滿五人，已上方行此法。故《律本》云：「若眾不滿，若不和合者，至時但禮拜問訊。」）

(The root Vinaya says: 'Having made a jñapti-dvitīya to appoint one person, since she would walk alone without protection, they further appoint two or three persons as companions to go to the monastery of the monks, to the monk entrusted.' By principle, [the monks] should also appoint someone to receive them. That nun who is entrusted with instruction should state the request in full, and on the sixteenth day, go again to the monks' monastery to ask whether it is approved. If she receives the abbreviated instruction, she returns to her own monastery, sounds the mallet to assemble the community of nuns, announces the consent of those who did not come, and then this envoy nun, as told by the saṃgha, fully proclaims the command of the saṃgha among the community of nuns; the nuns join their palms and receive it on the crowns of their heads. Although the *Vinaya* lacks this text, based on the principle of the text of the *Mahāsāṃghika-vinaya*, it is like this. Only if both communities, monks and nuns, each have a full five persons or more, is this rite performed. Thus the root Vinaya says: 'If the community is incomplete, or if it is not harmonious, when the time comes, they merely pay obeisance and inquire after their health.')