English
As stated, the fourth consecration is related to this, and the two have been successfully combined. Similarly, self-generation and front generation offerings have also been completed and perfected. Regarding taking self-entry, although it is not explicitly stated in this text, in the ritual text of Glen Ban it says, "Then, the main deity himself enters the mandala and requests the empowerment of the four truths from Shakyamuni." Therefore, self-entry has also been completed. Therefore, at this time, to the guru and the teacher, the inseparable Shakyamuni, one enters the mandala of the Shravakas and requests empowerment, and a mandala is offered for this purpose. The nineteenth of the root text is supplication, which is divided into two parts: the Shravaka's own tradition and the Mahayana supplement. The first part is to prostrate three times each to the Buddha's image, the essence of the Dharma, and the Sangha, and to generate devotion to the Three Jewels. The second part is to visualize the guru as Shakyamuni, and to think that from the jewel radiating light on the crown of his head, all one's desires arise, and to join the palms. Recite the supplication of the Omniscient Wisdom three times. This needs to be recited here. Among them, according to the Shravaka's own tradition, one prostrates to the Three Jewels; according to the Mahayana supplement, one recites the supplication of the Omniscient Wisdom. First, with single-pointed devotion to the mandala's deities, the Buddhas and the Three Jewels, perform three full prostrations with five limbs. After giving the instruction, prostrate three times to the Buddha. Again, prostrate three times to the Dharma Jewel, which is the actual text of the Sutras and the cessation, truth, path, and wisdom that reside in the mind-streams of these deities. Prostrate three times to the Dharma. Again, prostrate three times with great faith to the Sangha Jewel residing in this mandala. Prostrate three times to the Sangha. This is the substitute for supplication according to the Shravaka's own tradition. Second, in order to perform the supplication supplemented from the Mahayana, visualize the guru himself as the teacher, radiating light from the jewel on his crown, and think that all one's desires arise from it, hold flowers in your palms, join your palms, and repeat this supplication three times. Omniscient Wisdom.
Chinese
顶礼！清净轮回之轮，今天所说的珍宝之藏，主尊请赐予我恩德！三次。根本是：第十五，净住是在供奉三宝所依之处，做七支供养后，如是说，供养是随顺资财而如此陈设。起身顶礼，随顺七支，请做一个词句忆念意义清净的。阿阇黎引导说：顶礼圣妙吉祥童子！如是尽所有尽十方等。此处净住是声闻乘的场合，必须受持三种律仪，如同近事律仪的替代，如同新的一样，如《义网》中所说。此处应如我宗无垢中所说的那样讲述。经文中没有说祈请垂念，上师们在实践中做，所以请重复三次。根本是：祈请垂念于安住十方的诸佛和菩萨，以及阿阇黎我。如来应供正等觉，如马驹般，如大象，已作当做，已卸重担，已获自利，断尽有结，善妙之教，善妙解脱之心，善妙解脱之慧者，为了利益一切有情，为了饶益，为了解脱，为了无病，为了无饥馑，为了圆满菩提之分法，为了证得无上正等菩提，如是决定作净住，如是我名某某，从此时起，乃至明日太阳未出之前，或乃至法事未完之前，决定受持净住。根本上没有明确说明，但也请做三次。之后，为了宣说学处之义，也请重复这个。从今以后，不杀生，不取他人之财，不行淫欲之法，不说妄语。无过
English
Homage! Purifying the wheel of samsara, the precious treasure spoken of today, may the chief one bestow grace upon me! Three times. The root is: Fifteenth, the purification dwelling is said to be done by making offerings and the seven branches in the presence of the support of the Three Jewels, so the offering is arranged in this way according to wealth. Please make a pure seven-branch offering, remembering the meaning of the words, in accordance with standing up and prostrating. The Acharya leads by saying: Homage to the Holy Manjushri Kumara! As many as there are in the ten directions, etc. Here, purification dwelling is in the context of the Hearer Vehicle, so it is necessary to take the three disciplines, like a substitute for the lay vows, like a new one, as stated in the Net of Meaning. Here, it is necessary to speak as it appears in our stainless tradition. Since the scriptures do not mention asking for consideration, the lamas practice it, so please repeat this three times. The root is: I ask for consideration from all the Buddhas and Bodhisattvas residing in the ten directions, and from the Acharya, myself. Just as the Tathagata, Arhat, Perfectly Awakened One, like a colt, like a great elephant, has done what needs to be done, is doing what needs to be done, has abandoned the burden, has attained his own benefit, has completely exhausted the bonds of existence, has the true command, has a mind that is well liberated, has wisdom that is well liberated, for the sake of all sentient beings, for the sake of benefiting, for the sake of liberating, for the sake of being without disease, for the sake of being without famine, for the sake of perfecting the dharmas of the aspects of enlightenment, and for the sake of realizing the unsurpassed perfect enlightenment, just as they definitely perform the purification dwelling, so I, named so-and-so, from this time until the sun rises tomorrow, or until the ritual is completed, will definitely take the purification dwelling. Although it is not clearly stated in the root, please do this three times. Then, for the purpose of proclaiming the precepts, please also repeat this: From today onwards, I will not kill, I will not take the wealth of others, I will not engage in sexual activity, and I will not speak false words. Without fault.
English
The wine, which is often associated with many, should be completely abandoned. Do not make high and large thrones, and similarly, food at inappropriate times. Fragrances, garlands, ornaments, and dances and songs should be abandoned. Just as an Arhat always, does not commit killing and so on, similarly, abandon killing and so on. May I quickly attain the unsurpassed Bodhi! May I be liberated from the ocean of existence in this world of much suffering and turmoil! After saying this three times. In the root text, it says: This pure morality mantra should be recited twenty-one or one hundred and eight times. As it is said, recite this mantra: Oṃ amogha śīla, saṃbhara saṃbhara, bhara bhara, mahā śuddha sattva, padma vibhūṣita bhuja, dhara dhara, samanta, avalokite hūṃ phaṭ svāhā. Recite without interruption by other words. Thus, this Mahayana Uposatha is a substitute for a layperson at this time, and later, from monks to householders, all are common practices. Therefore, on special occasions such as miracles and Saga, it is said that one can take it from others, or especially in front of a stupa, one can take it oneself. Please put it into practice accordingly. After that, this general confession of downfalls is a substitute for the confession of those with vows and the Uposatha. If there is damage, it can be repeated according to this method, and it is said that this is the one, and at this time it is a substitute for confession and taking vows. In the root text, it says: Or, if a root downfall occurs in the Pratimoksha vows, then offer whatever remains and retake it from the root. Any minor or major faults of the branches should be recognized, and without concealment or hiding, recognize the fault as a fault, and by remembering to make a general confession on the new moon and full moon, all damages will be restored and replenished, obscurations will be purified, the goodness of one's own nature will be increased, and sins will be purified. That is, everyone should join their palms together. As it is said, please join your palms and recite this mantra three times, remembering the meaning of the words. May all the Buddhas and Bodhisattvas residing in the ten directions, such as the great Vajradhara Guru, be mindful. May the Sangha of monks be mindful of me. I, a Shakya monk named so-and-so, as it is said in the root text, is referring to monks, others
Chinese
如果自己是沙弥，就说是释迦的沙弥。如果是居士，就说是释迦的居士。如果什么也不是，就必须说自己的名字。从无始轮回直到现在，由于烦恼贪欲、嗔恨和愚痴，通过身、语、意三门造作了十不善业，造作了五无间罪，造作了近五无间罪，违犯了别解脱戒，违犯了菩萨学处，违犯了密宗的誓言，造作了损害三宝的恶行，舍弃了正法，诽谤了圣僧，不尊敬父母，不尊敬堪布和阿阇黎，不尊敬同梵行者等等，总之，所有那些成为高处和解脱的障碍，成为轮回和恶趣之因的罪过和罪障，所有这些都在上师金刚持大师以及十方诸佛菩萨面前忏悔。我不隐瞒，我不掩盖，以后也努力守护誓言。如果坦白忏悔，我将安住在安乐之中。根本文中这样说了三遍。上师说这是方便之法，大家都说好。根本文中，第十六，戒律是天人地区的法令和，以及佛陀教法的法令和，出自律藏、经藏和论藏。这样说的是将在下面详细阐述。第十七，僧衣是适合出家者的，居士也可以作为信物佩戴。这样说也很容易理解。第十八，天神和第十九，祈请，这两个已经在前面讲过了。这里需要授予沙弥和比丘戒的第一个是，根本文中，第二十，请求戒律是，居士、沙弥、比丘三种中，最后一种是其他的。居士已经在前面讲过了。特别是，居士不需要询问障碍，也不需要穿法衣，也不需要生起对堪布的敬意。沙弥和比丘是需要的。这里询问沙弥的障碍是，有障碍吗？
English
If you are a novice monk, say you are a Shakya novice monk. If you are a layperson, say you are a Shakya layperson. If you are neither, you must state your name. From beginningless samsara until now, due to the afflictions of desire, hatred, and ignorance, through the doors of body, speech, and mind, I have committed the ten non-virtuous actions, committed the five heinous crimes, committed the near five heinous crimes, violated the vows of individual liberation, violated the bodhisattva precepts, violated the samayas of secret mantra, committed actions that harm the Three Jewels, abandoned the sacred Dharma, slandered the noble Sangha, disrespected parents, disrespected khenpos and acharyas, disrespected fellow practitioners, and so on. In short, all those faults, transgressions, and obscurations that are obstacles to higher realms and liberation, and are the cause of samsara and the lower realms, all these I confess before the great Vajradhara Guru and all the Buddhas and Bodhisattvas residing in the ten directions. I do not conceal, I do not hide, and in the future, I will strive to keep my vows. If I confess and repent, I will abide in happiness. In the root text, this is said three times. The lama says this is a skillful means, and everyone says it is good. In the root text, the sixteenth, discipline, is the law of the land of gods and humans, and the law of the Buddha's teachings, which comes from the Vinaya, Sutra, and Abhidharma. This will be explained in detail below. The seventeenth, monastic robes, are suitable for those who have renounced, and laypeople can also wear them as a symbol of faith. This is also easy to understand. The eighteenth, deities, and the nineteenth, supplication, have already been discussed above. Here, the first thing that needs to be done to bestow the vows of a novice monk and a fully ordained monk is, in the root text, the twentieth, requesting vows, is that among the three, layperson, novice monk, and fully ordained monk, the last one is different. The layperson has already been discussed above. In particular, a layperson does not need to be asked about obstacles, does not need to wear robes, and does not need to generate respect for the khenpo. Novice monks and fully ordained monks do need to. Here, asking about the obstacles of a novice monk is, are there any obstacles?