English
and the four truths, namely the four truths of suffering, origin, cessation, and path, or the two truths, namely the ultimate truth and the conventional truth. Also, the twelve links of dependent origination of the inner and outer eyes. Upward and downward, the seven branches of enlightenment and the eightfold noble path. The teachings of the Teacher, and the bondage of samsara, namely the wheel of Dharma. Although like a tree by the water without a core, it is the path of liberation, and the castle that dispels harm and encourages virtue, namely the pleasant sound of bells. The four mindfulnesses and the four miraculous feet, and the four right abandonments. The five faculties and the five powers, namely the perfections of virtue, like this, remember and give. If holding other staffs, then the permission of the Sangha is needed, or in other cases, such as the sick, etc., permission to use the staff is needed, it is heard. Then hand it over to his friend. Put on the robes of a monk, namely the robes of a Bhikshu. When placed on Pagu, grass, and cushions, the Abbot says this, looking at the mandala, the Sangha firmly prays like this. Homage to the assembly of deities in the mandala and the Dharma-speaking Sangha, please listen. Please allow this sentient being named so-and-so to be accepted into the Sangha as a Bhikshu. After praying like this, aspire that the deities of the mandala and the Sangha of the ten directions grant permission. If there are two Acharyas and a suitable person who knows the ritual of allocating the time of receiving the Bhikshu vows, hand it over to them. It is very important to definitely learn the attainment of the Bhikshu vows. If there is no suitable person, then just that, after aspiring to become a Bhikshu, the Abbot relies on the prayer of other actions of the Acharya, and vows, then summarizes the key points of the Acharya's actions, the Abbot recites the mantra: The Bhikshu's precepts are two hundred and fifty, but will you not practice the four root downfalls, in response, answer that you will not practice them. The four Dharmas of a Bhikshu are: not retaliating when hit, not scolding back when scolded, not getting angry when angry, and not revealing secrets when secrets are revealed, will you practice them, in the answer to the question, answer that you will practice them. The dwelling is under a tree, the clothes are rags, the food is alms, the medicine is rotten, even if you find a suitable one it is easy, especially if you find a better one, build a building
Chinese
五百件袈裟和，各种颜色的衣服和，一百种味道的食物和，根、枝、叶、果都具备的药物也是合适的。 就像获得学处，获得阿罗汉后年满一百岁的人，他的学处和你的学处也相同，称为共同梵行。 像这样的人，你学习吗？回答说：学习。 然后顶礼，向堪布说：非常感谢。 无论是居士、沙弥、比丘，上师都高兴你进入了僧众之列，并且要知道这是堪布的恩德，要劝勉他。 同伴也应该这样做。 即使称呼为上师或阿阇黎，自己也要视为堪布。 如果有堪布，就不需要寻找其他的依止上师。 否则，在五年不依止比丘尼期间，不要离开依止上师，即使沙弥和居士一起睡两个晚上，也不要三个晚上连在一起睡。 要为年长者服务，不要直呼佛和堪布的名字。 据说，要把堪布和阿阇黎视为父母，把自己视为儿子。 像居士的场合一样，受持皈依的学处是：忆念佛，忆念法，忆念僧，忆念戒。 这样获得律仪后，依次进行坛城的灌顶，说修行道用等等，然后要随学学处。 在幻化道次第中说：堪布具备经和诀窍，被认为是共同行事的因缘。 也是这样说的。 比丘的仪轨，包括阿阇黎的职责和口头禅，到此圆满。
English
Five hundred robes, clothes of various colors, food of a hundred flavors, and medicine with roots, branches, leaves, and fruits are also suitable. Just as one who has attained the precepts, attained Arhatship, and is a hundred years old, his precepts are the same as yours, and it is called practicing the same Brahmacharya. Would you learn from such a person? Answer: I will learn. Then, prostrate and say to the Khenpo: Thank you very much. Whether one is a layperson, a novice, or a monk, the teacher is happy that you have entered the ranks of the Sangha, and one should know that this is the kindness of the Khenpo, and one should encourage him. Friends should also do the same. Even if one is called a Lama or Acharya, one should regard him as one's Khenpo. If there is a Khenpo, there is no need to look for another Lama to rely on. Otherwise, during the five years of not relying on a Bhikshuni, one should not be separated from the Lama one relies on, and even if a novice and a layperson sleep together for two nights, they should not sleep together for three consecutive nights. One should serve the elders and not call the Buddha and Khenpo by name. It is said that the Khenpo and Acharya should be regarded as parents, and oneself as a son. As in the case of a layperson, taking the precepts of refuge is: remembering the Buddha, remembering the Dharma, remembering the Sangha, remembering the discipline. After receiving the vows in this way, one should successively perform the mandala empowerment, say the practice of the path, etc., and then follow the precepts. In the Magical Path Stages, it is said: The Khenpo, with scriptures and instructions, is considered to be the cause of acting together. It is also said in this way. The Bhikshu's ritual, including the duties and mantras of the Acharya, is thus completed.
Chinese
如镜中水月显现。 那时，对所有六道众生， 都示现断恶之形。 对沙弥们示现阿罗汉之形， 对独觉者们示现犀牛之形， 此外，还示现四种殊胜乘。 如是，天人的六种可调伏者， 每一调伏者都遍布如微尘般众多。 一切都显现断恶之形。 因此，刀剑、火、水等， 也是断恶、不善之形。 声闻持守善妙的戒律， 居士、沙弥、比丘们， 结集佛法、降伏烦恼的阿罗汉， 导师、堪布、亲教师及僧众之形。 经部中说，未来末法时代， 我将以堪布、亲教师的 形象出现。 独觉者以身体的神变， 利益有情众生。 导师如此这般， 导师独觉者超过十万。 祈愿能拜见并令其欢喜。 如鹦鹉群飞，如犀牛般， 以相同的装束，心怀恶念， 在虚空中示现神变。 犀牛和鹦鹉两者， 都是声闻、佛、法、僧。 皈依祈请，大小中等的资粮道。 身、受、心、法四念住， 欲、勤、信、安、舍五根五力， 如是断恶忏悔。 生善、善根回向菩提。 在未成佛之前， 祈愿获得独觉果位，在加行道中， 暖位、顶位、忍位和， 胜法位，小、中、大三种。 如十二支般在加行道上， 以信、勤、念、定、慧的， 五根和五力， 摧伏不信、懈怠、忘失和， 散乱、愚痴。 获得善的三种暖相、三种顶相， 之后，忍受上下烦恼。 获得小和中等忍位之时， 因厌倦友伴而发愿： 《现观庄严论》中说：诸佛不出现时， 声闻也不存在时， 独觉的智慧， 无所依赖而生起。 如是发愿，生于高贵的种姓， 从国王和婆罗门的血统中出生， 在正士处受持学处。 师徒念诵，心意一致， 学习吉祥发愿成就的威仪。 于如意树下，生于寂静处， 从果实开始到根茎， 无实有、无我、缘起之理。
English
Appears like a reflection, like the moon in water in a mirror. At that time, to all six realms of beings, They manifest in forms that abandon evil. To the novice monks, they appear as Arhats, To the Pratyekabuddhas, they appear as rhinoceroses, Furthermore, they appear in the four supreme vehicles in order. Thus, the six types of beings who can be tamed by gods and humans, Each tamer pervades appropriately, as numerous as dust particles. All appear in forms that abandon evil. Therefore, weapons, fire, and water also Are forms that abandon evil and non-virtue. The Shravakas uphold virtuous discipline, The lay practitioners, novice monks, and fully ordained monks, The Arhats who compile the Dharma and subdue afflictions, The forms of the teacher, preceptor, instructor, and sangha. In the Sutras, it is said that in the final age of the future, I myself will appear in the forms Of a preceptor and instructor. Pratyekabuddhas, through the miraculous powers of their bodies, Benefit sentient beings. The teacher is like this and that, The teacher, the Pratyekabuddha, is more than a hundred thousand. May I meet them and please them. Like a flock of parrots flying, like a rhinoceros, With the same attire, harboring evil thoughts, They display miraculous powers in the sky. Both the rhinoceros and the parrot Are the Shravakas, Buddhas, Dharma, and Sangha. Refuge and supplication, the accumulations of merit, great, medium, and small. The four mindfulnesses of body, feeling, mind, and phenomena, The feet of aspiration, diligence, contemplation, and miraculous power, Likewise, confessing the abandonment of evil. Generating virtue, dedicating merit to enlightenment. Until enlightenment is attained, May I attain the state of a Pratyekabuddha, in the path of joining, The heat, peak, forbearance, and The supreme Dharma, small, medium, and large, the three. Like the twelve branches, on the path of joining, With the five faculties and five powers of Faith, diligence, mindfulness, concentration, and wisdom, Subduing disbelief, laziness, forgetfulness, and Distraction, ignorance. Having obtained the three signs of virtuous heat, the three signs of the peak, Afterward, enduring the afflictions of above and below. At the time of obtaining the small and medium forbearance, Out of weariness with companions, making the aspiration: From the Ornament of Clear Realization: When Buddhas do not appear, And when Shravakas do not exist, The wisdom of the Pratyekabuddha Arises independently. Having fulfilled that aspiration, born into a noble lineage, Born from the lineage of kings and Brahmins, Taking the vows in the presence of a righteous one. The teacher and disciples reciting, with one intention, Learning the conduct of auspicious aspiration fulfillment. Born in solitude under a wish-fulfilling tree, From the fruit to the root, The principle of non-reality, selflessness, and dependent origination.
Chinese
玛！证悟解脱，舍弃外在的形相执着。见到坟地的骷髅，从衰老死亡直至轮回的终结，无明止息，对于觉性，刹那间的流逝显现，执着那是真实的。仅仅想要觉性，在修行上，禁语，以乞食为生。声闻补特伽罗，无我之法。刹那间见到心性，如同见到佛陀的法身，如经中所说，见到佛陀的色身。自佛是吉祥，那是安乐之因。果实是如意神通，获得那至高安乐之地时，自己获得菩提之果。其他人为了遣除罪恶而示现神通。《现观庄严论》中说：为了舍弃所取义的分别，并且为了不舍弃能执着，如依处珊瑚般的道，显现为甚深之性。如是所说之经文中，授记说自佛是具有悲心者。见到导师的化身之后，很多人对自佛生起信心。因此，对于自佛的学处，在因位时受持声闻的学处。获得之后，对于天人的学处，珍视吉祥祈愿，利益有情。因果二者都是资粮道的，需要了知听闻、思维、观修之时。道次第中说：如同珍贵的商队首领一样，需要了解初始和最终的差别。也就是说，了解声闻学处所包括的戒律之后，在修行上要知道允许和禁止。天人的学处，自性的善与不善也是缘起，利益和损害。了解取舍，果的譬喻也是，不施予乞食者，积累罪恶时，对于善行有把握，精通技能，见到作恶、害人之心，以神通示现预兆，进行乞食。即使被折磨，被隐瞒恶行所击败，也不对罪人发怒，以慈悲示现神通之后，知晓罪恶忏悔，罪恶解脱，从心中生出火焰，留下涅槃的舍利，供养祈愿圆满。杀死自佛的罪人，通过在无量劫中取悦胜过自己的佛陀，将会获得阿罗汉的果位。因此，果是自菩提。那也是自佛的学处，通过了知允许和禁止、取舍，在利益有情的因位时，自他利益成就的果位时，一切遍知者顶礼。