English
After informing the Khenpo, for the sake of entrusting, this son of lineage sits on the mat. The thing called means of livelihood, until death, must be held to maintain life. Starting from the edge of the lower garment, entrust it, placing the disciple's outstretched hand on it. This is called the edge cloth for wearing on the lower body, to protect the lower body from nakedness and the shameful parts, it is permitted by the gods. Entrust the upper garment, this is called the upper garment cloth, to protect the upper body from nakedness and the cold, and to shield from mosquitoes and cold winds, it is permitted by the gods. Furthermore, also entrust summer coarse cloth clothes, rain gear, etc. Also entrust necessary utensils such as belts. This is called the alms bowl, the place where food falls, this thing holds food, just as filling with food, it fills the mind-stream with qualities. This is called the water strainer, because abandoning harming sentient beings, and because the Buddha's teachings are characterized by compassion, therefore, for water with living creatures, only after filtering it with this can it be enjoyed. This is called the cushion, one's own clothes, etc., will have the fault of touching the ground, so on the seats of the Sangha community, individuals, and householders, only after spreading this thing can it be enjoyed. After all of the above have been entrusted, the Khenpo circles clockwise from the right, and prays for everyone: May the venerable so-and-so, fully possess the aggregates of discipline, Samadhi, wisdom, liberation, and the wisdom of liberation, may the victory banner of liberation be firmly established! May the Brahmacharya reach the end of life, and may the fruit of Brahmacharya, the unsurpassed perfect enlightenment of Buddhahood, be attained! Such and such are recited. A Shramanera can hold the Kasaya, but because it is not permitted to give it away, it should not be worn during Sangha gatherings and among householders. After that, let him enter a place where the body is complete, prostrate and sit down. The barber asks if he is willing to shave the topknot, if he is willing, shave the topknot. By the Gelong who performs the Karma or the support of the Mandala, the Lord of the Three Jewels, the Sage, the essence Dharma, and the Sangha, the supreme abode of the steadfast, and the assembled Gelongs, inform that this Shramanera is the Gelong Khenpo
Chinese
或者像说的那样，由一个人来做也可以。堪布自己禀告。禀告的这些话，是为了保护以前没有做过比丘的人们免于盗戒的罪过，所以要捂住耳朵。应该由一个合适的人来赞同向僧团禀告。这样说：各位尊贵的僧众，请垂听。名为“某某”的这个人，想要从堪布名为“某某”的这里出家。在家之人，身着白衣。头发和胡须，或者头发和指甲（这是对于沙弥尼而言）。对于没有剃发，却很好地宣说了的律藏，想要出家。名为“某某”的这个人，想要出家，剃除了头发和胡须，穿上了袈裟，以真实的信心，从家到无家。从堪布名为“某某”的这里出家。如果他说那些障碍之法都清净了，那么就问一次：是否要让他出家？回答一次“清净”，两次“清净”，三次“他们清净”。在僧众的行列中，大家一致赞同。大家都说：如果完全清净了。如果之前没有剃发，那么就在这里剃除发髻。如果没有说，那么第二天就没有询问障碍之法。即使询问了，如果有什么过失，堪布在回忆时，如果忘记了慈悲的本师的教言，经文中说这是严重的违犯。然后，堪布劝请合适的阿阇梨说：请为这个人授予沙弥的学处。作为堪布劝请的回答，询问：这个人的障碍之法清净了吗？为了沙弥的学处，向阿阇梨或者堪布自己顶礼三次。蹲着，说这样的话：您为了成就沙弥，改变了标志和装束，不改变，以及改变意义这三种，之前已经展示完毕。现在为了获得那些学处，请复述。尊者或者阿阇梨或者堪布，请垂听。我，名为“某某”的，从现在开始，直到生命终结。向二足尊之胜者佛陀皈依。向离贪之胜者法皈依。向僧众之胜者僧伽皈依。我，名为“某某”的，作为沙弥，由尊者说，或者由阿阇梨说，或者由堪
English
Or, as it is said, it is fine if one person does it. The Khenpo himself should report. These words of reporting are to protect those who have never been monks before from the sin of theft, so cover your ears. One suitable person should agree to report to the Sangha. Say this: Venerable Sangha, please listen. This person named "So-and-so" wants to be ordained from the Khenpo named "So-and-so". A householder, wearing white clothes. Hair and beard, or hair and nails (this is for a novice nun). For the Vinaya, which has been well-spoken for those who have not shaved their hair, wants to be ordained. This person named "So-and-so" wants to be ordained, having shaved his hair and beard, wearing robes, with true faith, from home to homelessness. Ordained from the Khenpo named "So-and-so". If he says that those obstructing dharmas are all purified, then ask once: Should he be ordained? Answer once "purified", twice "purified", three times "they are purified". In the assembly of the Sangha, everyone agrees. Everyone says: If it is completely purified. If the hair has not been shaved before, then shave the topknot here. If it is not said, then the next day there will be no questioning of the obstructing dharmas. Even if asked, if there is any fault, the Khenpo, when recalling, if he forgets the compassionate teacher's teachings, the scriptures say that this is a serious violation. Then, the Khenpo urges the suitable Acharya, saying: Please grant this person the precepts of a novice. As an answer to the Khenpo's urging, ask: Are this person's obstructing dharmas purified? For the sake of the novice's precepts, prostrate three times to the Acharya or the Khenpo himself. Squatting, say these words: You, in order to achieve the state of a novice, have changed the signs and attire, not changed, and changed the meaning, these three have already been shown. Now, in order to obtain those precepts, please repeat. Venerable or Acharya or Khenpo, please listen. I, named "So-and-so", from now on, until the end of my life. I take refuge in the Buddha, the best of the two-legged ones. I take refuge in the Dharma, the best of those who are free from attachment. I take refuge in the Sangha, the best of the assemblies. I, named "So-and-so", as a novice, said by the venerable, or said by the Acharya, or by the Khen
Chinese
请您接受我的请求。在最后，说“请阿阇黎接受我的请求”。那时，我应该知道我已经获得了沙弥的戒律。知道之后，说“方法很好”。现在，背诵戒律只需重复一遍即可。阿阇黎请听。我，名为……，从现在起，直到生命结束，我将放弃杀生、不予取、非梵行、妄语、果酒和掺假酒，这是放逸之处，以及歌舞、音乐之声、涂香、装饰和色彩、高床和**大**床、非时食和接受金银，我将从接受金银中返回。正如那些圣者阿罗汉们放弃了杀生、不予取、非梵行、妄语、果酒和掺假酒，这是放逸之处，以及歌舞、音乐之声、涂香、装饰和色彩、高床和**大**床、非时食和接受金银，并从接受金银中返回一样，我也将学习、实践和奉行那些圣者阿罗汉的戒律。说一遍，然后说“方法很好，很好”。此外，在背诵戒律时，《律藏·光明》中说：凡是舍弃杀生、盗取他人财物、非梵行、妄语、掺假酒等，以及歌舞等、花环等、高**大**床，以及下午的食物和金钱，这就是战胜烦恼敌人的戒律。乙。这是拔出死亡之牙的方法。甲。这是获得圆满菩提荣耀的灌顶。丙。沙弥的苦行就像筑坝一样。这就是沙弥的十条戒律。此外，十三种允许是：离开吊床，以及挖掘土地，触摸珍宝和触摸火，攀爬树木和砍伐树木，未经给予而食用，丢弃不洁的绿草，以及储存食物和食用。
English
Please accept my request. At the end, say, "Please, Acharya, accept my request." At that time, I should know that I have obtained the precepts of a novice monk. Having known that, say, "The method is good." Now, reciting the precepts is covered by repeating it once. Acharya, please listen. I, named..., from this time forth, until the end of my life, I will abandon killing, taking what is not given, unchaste conduct, lying, fruit wine and adulterated intoxicating liquor, which are places of heedlessness, and the sounds of singing, dancing, and music, applying perfume, wearing ornaments and colors, high beds and large beds, untimely food, and accepting gold and silver, and I will turn back from accepting gold and silver. Just as those noble Arhats abandoned killing, taking what is not given, unchaste conduct, lying, fruit wine and adulterated intoxicating liquor, which are places of heedlessness, and the sounds of singing, dancing, and music, applying perfume, wearing ornaments and colors, high beds and large beds, untimely food, and accepting gold and silver, and turned back from accepting gold and silver, so too will I learn, practice, and follow the precepts of those noble Arhats. Say it once, and then say, "The method is good, good." Furthermore, when reciting the precepts, the Vinaya-Light says: Whoever abandons killing, stealing the wealth of others, unchaste conduct, lying, adulterated liquor, etc., as well as singing and dancing, garlands, etc., high large beds, and afternoon food and money, that is the discipline that conquers the enemy of afflictions. B. It is the method of extracting the fangs of death. A. It is the empowerment to receive the glory of perfect Bodhi. C. The asceticism of a novice monk is like building a dam. These are considered the ten precepts of a novice monk. Furthermore, the thirteen allowances are: being away from a hammock, and digging the earth, touching jewels and touching fire, climbing trees and cutting down trees, eating what is not given, discarding unclean green grass, and storing food and eating it.
Chinese
摧毁种子和学习的基础，这十者是不明白的。分别解脱的教法，要知道是接受的顺同之处。如是别解脱二百五十三。沙弥的布萨是弥勒预言中所说：十四和十五，同样月半初八日，以及神变月的月份里，守护布萨八支分，将会特别来到我的教法中。如是说。八者是：从今以后不杀生，不取他人之财物，不行淫欲之法，不说虚妄之语。过失是听闻依止众多，酒应当完全断除。同样非时之食，香和花鬘以及装饰，歌舞等应当断除。如阿罗汉恒常，不作杀生等事，如是断除杀生等事。为了滋养善根和清净罪业，如来所说的布萨，是胜者所说。如是说。根本的杀生是就人而言，理解为仅仅是众生；根本的他财是国王标准的四分之一偷盗，理解为有大小多种。根本的淫行是在不应行和应行处行淫，胜者是不允许的，理解为接触性器官；根本的妄语是关于人的上师之法，理解为明知故犯的无意义的谎言。酒等也是为了疾病和调伏之义，以及获得胜者的教言后谨慎行事，而不是为了不明白的炫耀。滋养，即善根是不混淆应断除和应接受，知晓这是胜者的恩德之善根。学习重复接受是不变的说法。当时理解为获得沙弥戒律的时候，对于知晓侍奉的处所和次第，那些都是堪布的恩德，所以说恩德很大啊。要做礼拜供养。以前脱鞋子，袒露上身的肩膀，以及放置装饰花鬘等，要忆念边地和当时的允许来分配。作为沙弥应做之事完毕。
English
Destroying the seeds and the basis of learning, these ten are not understood. The teachings of individual liberation, know that they are in accordance with acceptance. Thus, the Pratimoksha is two hundred and fifty-three. The Uposatha of a Shramanera is from the prophecy of Maitreya: The fourteenth and fifteenth, likewise the eighth day of the half-month, and in the month of miracles, if you guard the eight branches of Uposatha, you will especially come to my teachings. Thus it is said. The eight are: From now on, do not kill, do not take the wealth of others, do not engage in sexual acts, and do not speak false words. The fault is that by listening to and relying on many, alcohol should be completely abandoned. Likewise, untimely food, fragrance and garlands, and decorations, dancing and singing, etc., should be abandoned. Just as an Arhat always, does not commit killing, etc., so abandon killing, etc. For the sake of nourishing virtue and purifying sins, the Uposatha spoken by the Thus-Gone One is spoken by the Victorious One. Thus it is said. The root of killing is in terms of humans, understood as merely sentient beings; the root of other's wealth is one-fourth of the king's standard of theft, understood as having many sizes. The root of sexual conduct is engaging in sexual activity in inappropriate and appropriate places, which the Victorious One does not allow, understood as touching the sexual organ; the root of lying is about the Dharma of a human guru, understood as a knowingly committed meaningless lie. Alcohol, etc., are also for the sake of illness and taming, and for acting cautiously after obtaining the teachings of the Victorious One, not for the sake of ignorant boasting. Nourishing, that is, virtue, is knowing without confusing what should be abandoned and what should be accepted, this is the virtue of the kindness of the Victorious One. Learning, repeating and accepting is an unchanging statement. At that time, understanding that it is the time to receive the Shramanera precepts, for knowing the place and order of service, those are all the kindness of the Khenpo, so it is said that the kindness is great. One should do prostrations and offerings. Previously, taking off shoes, exposing the shoulders of the upper body, and placing decorative garlands, etc., should be distributed by remembering the border areas and the permission at that time. The actions to be done as a Shramanera are completed.