Chinese
安住吧！这样说，对于示现戒律所依之身和坛城的主尊们，生起视同本师真佛之想。法分为教法和证法两种。证法要在道上修持，教法是入道的门径。受戒的仪轨等都真实完备。僧是坛城眷属的诸神，特别是僧众的坛城有三族怙主、慈氏、殊胜二圣饶益和庆喜，大小乘的僧众通过三摩地生起并迎请，真实安住，因此圆满且胜于其他人。此外，还需要戒律的阿阇黎，因为在八关斋戒中说：“戒律阿阇黎，智者处。”因此，仪轨的传授也由我来做。这样，在三宝和上师的面前，为了使一切众生从轮回的痛苦中解脱出来，皈依佛，祈请示现此法的导师。皈依不住涅槃之法为真实的皈依处。祈请僧众作为修持此法的助伴，从今以后舍弃其他皈依处，并发誓在有生之年遵守不作十不善业的心之誓言。根本中说：“应以欲得戒律之心而渴求。”因此，怀着欲得之心。如果以前没有结过法缘，那么授予十六条戒时，需要称呼“僧人”。因此，请重复念诵三遍。僧人请垂听。我名为……，从此时起直至有生之年，皈依二足尊之胜者佛陀。皈依离贪者之胜者法。皈依僧众之胜者僧伽。请僧人允许我于有生之年安住于天人之乘。请重复第二遍，重复第二遍。根本中说：“第三遍念诵完毕后，祈请阿阇黎允许。”因此，在第三遍时，这个仪轨分为三个部分，皈依僧众之前是皈依的念诵，安住于天人之乘之前是自我的念诵，请僧人允许是为他人念诵，因此自我的念诵完
English
Remain! Thus spoke, for the body that shows the basis of vows and the main deities of the mandala, generate the perception of the actual teacher. Dharma is divided into two: scriptural and realization. Realization Dharma is practiced on the path, scriptural Dharma is the entrance to the path. The rituals of bestowing vows are actually complete. Sangha are the deities of the mandala's retinue, especially the Sangha's mandala has the three family protectors, Maitreya, the supreme pair Rabjor and Kungawo. The Sangha of the great and small vehicles are generated and invited through samadhi, and they actually reside, so they are complete and superior to other individuals. Furthermore, a vow-holding master is also needed, because in the eight precepts it says: "The vow-holding master, in the presence of the wise." Therefore, I will also perform the transmission of the ritual. Thus, in the presence of the Three Jewels and the Lama, in order to liberate all sentient beings from the suffering of samsara, take refuge in the Buddha, and request the teacher who shows the method of this. Taking refuge in the non-abiding Nirvana Dharma is the actual refuge. Request the Sangha as a companion for practicing this Dharma, from now on abandon other refuges, and vow to observe the vow of the mind not to commit the ten non-virtuous deeds for as long as life lasts. The root text says: "One should yearn with the mind desiring to obtain vows." Therefore, with a mind of wanting to obtain. If there was no Dharma connection before, then when bestowing the sixteen vows, it is necessary to call "monk". Therefore, please repeat three times. Venerable ones, please listen. I, named ..., from this time until the end of my life, take refuge in the Buddha, the supreme of the two-legged noble ones. I take refuge in the Dharma, the supreme of those who are free from attachment. I take refuge in the Sangha, the supreme of assemblies. Please, venerable ones, allow me to abide in the vehicle of gods and humans for as long as I live. Please repeat the second time, repeat the second time. The root text says: "At the end of the third recitation, request the master to allow." Therefore, at the time of the third recitation, this ritual is divided into three parts, before taking refuge in the Sangha is the recitation of refuge, before abiding in the vehicle of gods and humans is the recitation of oneself, and requesting the venerable ones to allow is the recitation for others, therefore the recitation of oneself is complete.
Chinese
生起集合和律仪，那时我们也会成为堪布，所以不要说比丘，请说堪布的执持，要记住这一点，第三次也要复诵，做第三次。堪布是方便。弟子说“好”。然后宣说学处，由此获得律仪。即使获得了，如果不守护，会有很大的过患，所以必须守护。守护的方式就像阿罗汉们以意舍弃十不善，身语也从那里返回一样，我也要以意舍弃十不善，身语也从那里返回，这样想，复诵一遍。堪布请垂听。如过去的圣者阿罗汉们进入天人的乘，乃至尽寿，断除杀生、不予取、欲邪行、妄语、离间语、恶口、绮语、贪欲、嗔恚、邪见等十不善，从十不善中返回，同样，我名某某，也要断除十不善，从十不善中返回。如过去的圣者阿罗汉们所学的殊胜天人乘，我也要学习，也要修习，也要奉行。堪布是方便。弟子说“好”。又说，行持十善，舍弃不善，是生于欲界天和人的因。修持四无量，修持不动摇的禅定，是次第生于梵天等处的因。如是，为了学习那样的道，复诵一遍。堪布请垂听。如过去的圣者大仙们进入天人乘，修习禅定和等至之心，获得禅定和神通，同样，我名某某，也要慈爱、悲悯、喜悦、舍无量，以及无分别的禅定之心，和不动摇的等至，安住并获得圣者的禅定和神通。如
English
Collections and vows arise, and at that time we will also become Khenpos, so do not say monk, please say the holding of Khenpo, keep that in mind, and repeat the third time as well, do the third time. The Khenpo is the means. The disciple says "Good". Then, the precepts are spoken, thereby vows are obtained. Even if obtained, if not protected, there will be great faults, so it must be protected. The way to protect is like the Arhats abandoning the ten non-virtues with their minds, and their body and speech also returning from there, I also want to abandon the ten non-virtues with my mind, and my body and speech also return from there, thinking like this, repeat it once. Khenpo, please listen. As the past noble Arhats entered the vehicle of gods and humans, until the end of their lives, they abandoned killing, not giving, sexual misconduct, lying, divisive speech, harsh speech, idle talk, greed, hatred, and wrong views, etc., the ten non-virtues, and returned from the ten non-virtues, similarly, I, named so-and-so, also want to abandon the ten non-virtues and return from the ten non-virtues. As the past noble Arhats learned the excellent vehicle of gods and humans, I also want to learn, also want to practice, also want to follow. The Khenpo is the means. The disciple says "Good". Furthermore, practicing the ten virtues and abandoning non-virtue is the cause of being born as gods and humans in the desire realm. Practicing the four immeasurables and practicing unwavering meditation is the cause of being born in the Brahma realm and so on in order. Thus, in order to learn such a path, repeat this once. Khenpo, please listen. As the past noble great sages entered the vehicle of gods and humans, cultivated the mind of meditation and absorption, and attained meditation and supernormal powers, similarly, I, named so-and-so, also want to have loving-kindness, compassion, joy, equanimity, immeasurable, and the mind of meditation free from conceptualization, and unwavering absorption, abide and attain the meditation and supernormal powers of the noble ones. As
English
Following the actions of the previous noble great sages, practicing, doing. The teacher is the method, the disciple should do well. Secondly, the time rule, the fifteenth fundamental section is the Upavasa itself. As it is said in the Maitreya Prophecy Sutra: The fourteenth and fifteenth, similarly the eighth of the month and the month of miracles, the eight branches are well established, and having performed the Upavasa and Posadha. And Indra said: On the eighth of the waxing moon and in the month of miracles, if one observes the eight branches of Upavasa, then one will become like me. Having said this, the Bhagavan said: Kausika, do not say that. The first three verses are the same as above, and the last one, one will become like me. Having said that, this time rule is highly praised. Also, as it is said: For as long as life lasts and day and night, one should properly take vows. As it is said, therefore, one first vows to observe Upavasa on the three auspicious days of every month for as long as life lasts, and later when taking Upavasa on those three auspicious days, it is not the case that because one has taken or obtained it here initially, it is considered cut off and one does not need to take vows again. For example, even if one observes from the first to the fifteenth of the month of miracles, one needs to take it every day. The way to take it like that is, according to the Hinayana, one takes it from others, and the Mahayana says that one can take it oneself. Moreover, according to the Vaibhashika school of the Hinayana, the necessity of taking it from others initially is that when taking it again, although one must take it from others, due to the difference in time, even if one takes it after eating food, it is the difference of generating vows. However, that food is not like lunch, but like a hot drink in the morning. This is the reason for knowing that. In the commentary on the Abhidharmakosha, it is said: On which eighth day should one abide in Upavasa? It says that having previously taken it properly, one should take it even after eating food. One should take it from others, not from oneself. So it is said. Also, like the teacher Chandra-gomi, observing the eight branches of Upavasa for as long as life lasts is known as the Upasaka of Chandra-gomi, but that tradition is not known in the tradition of the Sarvastivadins, but is the tradition of the Sthavira school.
Chinese
在热日班钦贝玛旺杰的《三律仪决定论》中说：“如果这八条在有生之年守护，即使是月官的近事男，也不是有部宗的人。世亲论师赞同上座部的主张。”因此，布顿也说是萨顿宗的主张。这里不是那样的永恒誓言，而是像时誓一样，因为一天一夜过后立即舍弃誓言。既然斋戒的夜晚已过，为了舍弃它，所以不必供养。按照经部宗的观点，如果想受持，即使第二天不再守护，因为没有守护的意愿，所以舍弃誓言，因此不必供养。总而言之，按照有部宗的观点，斋戒必须从其他人那里受持。按照经部宗的观点，最初必须从他人那里受持，之后在所依处自己受持也可以生起。按照大乘宗的观点，从一开始在所依处受持就可以生起，所以必须了解这些不要混淆。因此，这次按照小乘的观点，首先在堪布处受持，如果堪布来了，就像有部宗一样从堪布处受持，如果没来，就像经部宗一样，按照这个仪轨在所依处受持。或者新派人士说这是从《义网》中说的，按照自宗声闻的仪轨，在所依处受持，这三种方式可以按照各自方便的方式受持。也就是行为上坐在低矮的坐垫上，不佩戴新的装饰品，时间是一天一夜。仪轨是复述堪布的清晰语句，必须做三次。在《俱舍论》中说：“坐在低处，说是重复，不装饰或者站立时，斋戒支分圆满，第二天从他人处受持。”所以必须记住其中的含义。根本是，如果无法做布萨，那么初一也可以，在律藏中说：“从满月到空虚日之间，即使缺少任何一天，也是空虚日的性质。”皈依之后，虽然现在刚刚皈依，但是因为永恒誓言和时誓的仪轨不同，所以再次皈依是必须的，如前所述。
English
In the Trisamvara-viniscaya of Riwö Panchen Pema Wangyal, it says, "If these eight are kept for as long as one lives, even if one is a lay follower of Chandra Gomin (月官), one is not a Sarvastivadin. Vasubandhu approves of the Sthavira school." Therefore, Butön also said that it is the system of Sa-tön. Here, it is not such a permanent vow, but like a temporary vow, because the vows are abandoned immediately after one day and night has passed. Since the night of the upavasa has passed, there is no need to offer for abandoning it. According to the Sutra school, if one wants to take it, even if one does not keep it the next day, because there is no intention to keep it, the vow is abandoned, so there is no need to offer. In short, according to the Sarvastivada school, the upavasa must be taken from another person. According to the Sutra school, one must first take it from another, and later, even if one takes it oneself in the presence of a support, it is considered to arise. According to the Mahayana school, it is said that it arises from the very beginning by taking it in the presence of a support, so one must know these without confusing them. Therefore, this time, according to the Hinayana school, one first takes it in the presence of the preceptor. If the preceptor comes again, one takes it from the preceptor as in the Sarvastivada school, and if he does not come, one takes it in the presence of a support according to this ritual, as in the Sutra school. Alternatively, the New Ones explain that it is said in the Donzhag, and according to one's own Sravaka system, one takes the same ritual that exists in the presence of a support. One should take these three in whatever way is convenient. That is, in conduct, one sits on a low cushion, does not wear new ornaments, and the time is one day and night. The ritual is to repeat the clear words of the preceptor, and one must do it three times. The Abhidharmakosa says, "Sitting low, saying the repetition, not adorned or standing, the limbs of the upavasa are complete, and the next day one takes it from another." So one must keep the meaning in mind. The root is, if one cannot do the Uposatha, then even the first day is fine. The Vinaya says, "From the full moon to the empty day, even if one day is missing, it is the nature of the empty day." After taking refuge, even though one has just taken refuge, because the rituals of permanent vows and temporary vows are different, one must take refuge again, as explained before.