尼羯磨 1.153

1.153

大德僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。某甲所說清淨，無諸難事，年歲已滿，衣鉢具足，已學戒清淨。僧今為某甲受大戒，和尚尼某甲。誰諸長老忍僧與某甲受大戒，和尚尼某甲者默然，誰不忍者說。（三說。）僧已忍為某甲受大戒竟，和尚尼某甲。僧忍，默然故，是事如是持。（尼律中云：自說清淨，年滿二十，僧今授某甲具足戒。彼此俱文，隨誦無失。作此法已，應為記時。邊受與此無異。）

"May the Venerable Saṃgha listen! This [candidate] so-and-so seeks to receive upasampadā from upādhyāyikā so-and-so. This [candidate] so-and-so now begs the saṃgha to receive upasampadā, with upādhyāyikā so-and-so. That which so-and-so has stated is pure; she is free from obstacles, of full age, fully equipped with robes and bowl, and has trained in the precepts and is pure. The saṃgha now confers upasampadā upon so-and-so, with upādhyāyikā so-and-so. Whichever elders consent to the saṃgha conferring upasampadā upon so-and-so, with upādhyāyikā so-and-so, let them remain silent; whoever does not consent, let him speak. (Proclaimed three times.) The saṃgha has consented to conferring upasampadā upon so-and-so, with upādhyāyikā so-and-so. Because the saṃgha has consented, it is silent; thus is this matter maintained." (In the bhikṣuṇī-vinaya it says: "Having herself stated that she is pure, having reached twenty years of age, the saṃgha now confers upasampadā upon so-and-so." Both texts are valid; following either recitation incurs no fault. After completing this procedure, one should record the time for her. Reception at the border is no different from this.)