English
As for the Shravakas, it is also said that there are many noble stream-enterers who are householders. From the Compendium: "Having gone for refuge to the Buddha, Dharma, and Sangha, if one contemplates achieving Buddhahood, keeping in mind the all-knowing, the wise should understand the place of discipline and the perfection of wisdom." That is to say, Shravakas are the Sangha who aspire to be noble. From the Nirvana Sutra: It is said that if one attains Arhatship, the four root downfalls are severed. Wherever one is born, as long as one lives, by taking refuge in the king, the king's Dharma, and the Sangha, through the protection and safeguarding of that refuge, the actions of killing, stealing, lying, and engaging in improper sexual conduct, the actions of the body will not be completed, and the thought of combining the seven types of individual liberation vows is that the three poisons of afflictions, attachment, hatred, and ignorance, are overcome by the Arhat. If all the laws are committed as offenses, with a humble mind of remorse, because one is noble, the Shravaka is liberated from the bondage of samsara. Even if one attains the Shravaka state, if one does not attain the noble state, one can be liberated from the Pratyekabuddha state. From the Vinaya: "Even if my Shravakas' discipline is broken, they are not comparable to ordinary people. Even if a Champaka flower is old, it is not comparable to ordinary flowers." This is the explanation of the liberation of the Three Jewels in the Many Sutras. From the chapter on repaying kindness in the Sutra Collection: It is said that studying the precepts as long as one lives is superior to the fasting days of gods and humans. It mainly teaches that Shravakas possess the Dharma at the time of death. By confessing sins, taking vows, making aspirations, and gaining power, in this life or in the intermediate state or the next life, just as gods and humans attain heaven, it is said that Shravakas attain the noble state. Gods and humans, for the Khenpo who is the substitute for the Buddha, even if they do not rely on him, can attain their own fruit, while Shravakas need to rely on the Khenpo who is the substitute for the Buddha and the Lama of the place, the Acharya, and the elder spiritual friend. Therefore, when Shravaka lay practitioners take vows, there are ways of requesting the Khenpo and ways of not requesting. For protection from fear and wishing for well-being, it is not necessary to request the Khenpo, but for liberation from samsara, it is necessary to request the Khenpo. Wishing for protection from the fear of bad destinies and wishing to attain the well-being of heaven. A householder Acharya can bestow the lay vows, but to attain ordination, novice vows, and Bhikshu vows, it is necessary to have a monastic Khenpo to bestow the full ordination. Here, in terms of renunciation, whether one becomes a lay practitioner, a novice, or a Bhikshu, one should request a Khenpo who is suitable to establish oneself in the state of a noble being. The lay practitioner of the Shravaka and...
Chinese
成为比丘的方法是：以前没有佛法关系的称呼为“僧人”，有佛法关系的称呼为“导师”。禀告导师：我名叫某某。请尊称导师为亲教师。请导师做我的亲教师。请导师亲教师为我剃度。这样说两遍之后，第三遍的下面说：亲教师，请亲教师为我剃度。最后要明白是亲教师。以前的文本中说：向一切智者顶礼！进入声闻乘之门时，首先授予居士戒，陈设供品，摆设供品，顶礼，蹲坐。导师献供品并讲述教言，从轮回中转移心意，生起对寂灭涅槃的特别坚定的想法。当生起这种想法时，上师对弟子说：从轮回的一切痛苦中解脱出来，获得寂静涅槃或者佛的果位。为此，我将受持圆满的梵行，或者像梵天一样行持，或者五处，或者四根本，或者一处和皈依戒律，确定受持哪一种。在《入行论》中说：为了小的不放弃大的，从上到下进入哪里就修持哪里。因此，即使是声闻乘的时候，也要有获得佛果的愿望，为了利益一切众生，如果能够做到，就讲述深广的教言。此外，天神也宣扬三宝的声音，声闻导师佛陀三宝是，首先发起殊胜菩提心，在无数劫中积累资粮，证得此菩提，向伟大的您顶礼！就像佛陀和太阳的光芒打开莲花一样，您语言的光芒唤醒世间。导师释迦牟尼佛，救度母大悲者，向示现涅槃者顶礼！因此，佛陀的佛法和佛法能够完全平息一切痛苦的真如就是涅槃。导师、教法、学处，是三皈依的分类。解释说，学处是僧众。受持哪一种居士戒或者戒律，就取哪个合适的名称，直至生命终结，毫不松懈地守护，心中想着，请复诵。僧人或者导师或者亲教师
English
The method of becoming a Bhikshu is as follows: Previously, if there was no Dharma connection, one would be called a "monk"; if there was a Dharma connection, one would be called a "teacher." Inform the teacher: "I am called so-and-so." Please address the teacher as Preceptor. "Please, Teacher, be my Preceptor." "Please, Teacher Preceptor, ordain me." Say this twice, and at the end of the third time, say: "Preceptor, please Preceptor, ordain me." In the end, it is necessary to understand that it is the Preceptor. In the previous text, it says: "I prostrate to the All-Knowing One!" When entering the gate of the Hearer Vehicle, first bestow the vows of a lay devotee, arrange the supports, set out offerings, prostrate, and sit cross-legged. The teacher makes offerings and speaks instructions, turning the mind away from samsara, and generating a particularly firm thought of peaceful nirvana. When this thought arises, the lama says to the disciple: "Liberate yourself from all the sufferings of samsara and attain peaceful nirvana or the state of Buddhahood. For this purpose, I will uphold complete pure conduct, or conduct myself like Brahma, or the five places, or the four roots, or one place, and the precepts of refuge, determining which one to take." In the Bodhisattvacharyavatara, it says: "Do not abandon the great for the sake of the small; wherever you enter from above, practice there." Therefore, even in the case of the Hearer Vehicle, one should have the desire to attain Buddhahood, and for the benefit of all sentient beings, if possible, speak profound and extensive teachings. Furthermore, the gods proclaim the sound of the Three Jewels, the Hearer Vehicle teacher, the Buddha, the Three Jewels are: First, generate the supreme Bodhicitta, accumulate merit for three countless eons, attain this Bodhi, I prostrate to the Great One! Just as the Buddha and the rays of the sun open the lotus grove, the rays of your speech awaken the world. Teacher Shakyamuni Buddha, compassionate Tara, I prostrate to the one who shows nirvana! Therefore, the Dharma of the Buddha and the suchness by which all suffering is completely pacified is nirvana. The teacher, the teachings, and the purpose of the training are the divisions of the Three Refuges. It is explained that the training is the Sangha. Whichever lay devotee's precepts or vows are taken, give it an appropriate name, and until the end of life, without any laxity, keep it in mind, and please repeat after me. Monk or teacher or preceptor
Chinese
请上师垂听。我名为某某。从今时起直至生命终结。于二足尊之胜者佛陀处皈依。于离贪欲者之胜者法处皈依。于众会之胜者僧伽处皈依。我于生命终结之前。请尊者、堪布或阿阇梨摄受我为近事男。如是说三遍，最后一遍不说尊者，说堪布或阿阇梨。阿阇梨是方便。弟子说“善哉”。宣说学处后的随说承诺与天人等一般无异。不说大仙，而说圣者阿罗汉。然而从前之文字中说，宣说梵行近事男之学处是：阿阇梨请垂听。如圣者阿罗汉们。直至生命终结，断除杀生。从杀生中返回，如是。我名为某某者。从此时起直至生命终结，断除杀生。从杀生中返回。以此第一支，我随学彼等圣者阿罗汉之学处。随修行。随作。此外，彼等圣者阿罗汉们直至生命终结。不予而取，不行梵行，妄语，果酒和，调制之酒，变为醉酒。舍弃放逸之处。从放逸之处返回，如是。我名为某某者，从此时起。直至生命终结。不予而取，不行梵行，妄语，果酒和，调制之酒。变为醉酒，放逸之处舍弃。从放逸之处返回。以此五支，如彼等圣者阿罗汉之学处而随学。随修行。随作。如是说一遍。阿阇梨是方便。弟子应说“善哉”。若不舍酒。则作四支。舍弃酒。断除妄语。如从妄语中返回，如是梵行之
English
Please listen, Teacher. I am called so-and-so. From this time until the end of my life, I take refuge in the Buddha, the best of bipeds. I take refuge in the Dharma, the best of those free from desire. I take refuge in the Sangha, the best of assemblies. Until the end of my life, may the venerable one, the Khenpo, or the Acharya accept me as a lay follower. Say this three times, and at the end, do not say "venerable one," but say "Khenpo" or "Acharya." The Acharya is the means. The disciple says, "Excellent." The repetition and acceptance after the declaration of precepts are generally the same as those for gods and humans. Do not say "great sage," but say "noble Arhat." However, according to ancient texts, the declaration of the precepts of a celibate lay follower is as follows: Teacher, please listen. Just as the noble Arhats, until the end of their lives, abandon killing and turn back from killing, so too, I, called so-and-so, from this time until the end of my life, abandon killing and turn back from killing. With this first branch, I follow, practice, and act according to the precepts of those noble Arhats. Furthermore, those noble Arhats, until the end of their lives, abandon taking what is not given, non-celibacy, lying, fruit wine, and intoxicating brewed wine, places of negligence, and turn back from places of negligence. Likewise, I, called so-and-so, from this time until the end of my life, abandon taking what is not given, non-celibacy, lying, fruit wine, and brewed wine that causes intoxication, and places of negligence, and turn back from places of negligence. With these five branches, I follow, practice, and act according to the precepts of those noble Arhats. Say this once. The Acharya is the means. The disciple should say, "Excellent." If one does not abandon alcohol, but practices the four branches, one should omit alcohol and say, "Abandoning lying, and turning back from lying, thus is celibacy."
Chinese
四根本如前。如果舍弃邪淫，则保留“不行梵行”，应译为“于欲望邪淫”。第八处或第九处和第十处，是月官的居士所说。所有学习者的守护目标之解释，以及，唉，天人的居士三昧耶，供养三宝的侍者非常稀少。声闻居士即使少，供养三宝也能实现目标。居士的仪轨圆满了。吉祥啊！
English
The four roots are as before. If abandoning wrong desire, then keep "not practicing celibacy," and it should be translated as "committing adultery with desire." The eighth place, or the ninth, and the tenth, are what the Upasaka of Chandra Gomi (月官) said. The explanation of the objects to be protected by all those who study, and, alas, even the Upasaka Samaya of gods and humans, attendants who serve the Three Jewels are very rare. Even if the Shravaka Upasaka are few, serving the Three Jewels can achieve the goal. The ritual of the Upasaka is complete. Auspiciousness!
Chinese
此外，比丘堪布和，羯磨阿阇黎秘密的，阿阇黎时位的行列和，有伴侣等五者是确定的。僧众数量圆满，相圆满，表达方式如法，智信稳固，对于没有学处也宣说出生，杀父不后悔也杀父的，比丘大天堪布的，弟子阿罗汉比丘是，说是僧众安住者。边地弘扬佛法获得福德，此时龙树月官的弟子，堪布儿子印度顶饰的，阿阇黎欢喜有说之宗，获得定解，嚓卡里的，佛法身最胜僧众，普知憍陈如和，马胜大名舍利子，罗睺罗儿子和弟弟欢喜等，真实三宝也是上师以，表达方式以此中断和，习气清晨开启佛法之门，律藏的听闻讲说具备也行，大天中断戒律以，比丘从住处驱逐也，比丘收起衣物对三宝，以信心从恶趣解脱清净说。以前的文字中：剃发，沐浴，宣布。弟子向上师做三次礼拜，祈请我出家。没有理解发髻剃掉。皈依直到皈依词相同，智慧方便的时候，如律藏的羯磨仪轨等在文书上宣读一样，伸开而书写，这样说：律藏中，不说先前的，后面的不做。虽然这样说，先前的近事男的事务已经完成。如果先前向堪布祈请，就在这里做，祈请我出家，这样祈请比丘的堪布。之后为了舍弃我执而解释意义是：如果先前没有命名就命名。为了从轮回中解脱，以出离心祈请的语句，随着上师念诵是：如果没有向堪布祈请就向阿阇黎，如果祈请了就请堪布垂念。我名为某某，从此时开始，直到生命终结。二足尊之胜佛陀我皈依。离欲者之胜法我皈依。僧众之胜僧伽我皈依。胜者佛陀释迦牟尼，释迦狮子，释迦王