Chinese
据说，对于没有欺骗的提问，要给予诚实的回答，是就说是，不是就说不是。 按照这种说法，噶陀派似乎允许按照戒律来受持居士戒。 但在这里，就像祖尔派一样，居士戒被大乘布萨所取代。 在三个阶段的开始，必须询问障碍。 在只受别解脱戒时，对于沙弥和比丘，应该有多少堪布、阿阇梨、朋友和时间导师是合适的，或者应该将堪布和阿阇梨等混合在一起。 此外，一次不能超过三个受戒者等等，在详细或简略的情况下，有很多关于实践和解释的基础。 但在这里，我就是堪布和阿阇梨。 僧众是远远超越普通人的行列的，是与声闻僧众一起显现在这个坛城中的，所以你们比从其他人那里接受戒律更加殊胜和幸运。 受戒者的人数不确定，所以足够了。 实际的仪式是，在噶陀派中，比丘和比丘尼都按照戒律的规定，完整地讲述了口诀等等，这似乎非常好，但似乎只会出现一些小过失。 但另一方面，这里的密宗仪式与显宗仪式只有一些相似之处，而不是真正的显宗。 仅仅依靠别解脱戒来建立和完成事业是不可能的。 此外，由于所化之人聚集在一起，很难如法地学习戒律，如果按照字面意思来做戒律，就不会有无过失的圆满，而且很容易受到他人的指责，对佛法也没有好处。 混合显密教法的实践也可能会导致各种各样的寻找，因此，在这里，按照祖尔派的做法，只做与别解脱戒相似的事情就足够了。 在别解脱戒的情况下，在经部的根本中说：最初的堪布询问障碍，然后才允许完全清净。 因此，首先询问障碍。 然后，为了逐步进入佛法，首先受持居士戒。 之后，进行请求和祈请堪布，剃除头发，改变服装等，然后成为沙弥。 之后，在第一个阶段受持沙弥戒。 然后，在第二个阶段受持比丘戒。
English
It is said that for questions without deception, one should give honest answers, saying "yes" to what is and "no" to what is not. According to this saying, the Katok tradition seems to allow the taking of lay vows according to the Vinaya. But here, just like the Zur tradition, the lay vows are superseded by the Mahayana Uposatha. At the beginning of the three stages, obstacles must be asked about. When taking only the Pratimoksha vows, for novices and monks, how many Khenpos, Acharyas, friends, and time mentors should be appropriate, or should the Khenpo and Acharya etc. be mixed together. Furthermore, no more than three ordinands are allowed at one time, etc. In detailed or brief situations, there are many bases for practice and explanation. But here, I am the substitute for the Khenpo and Acharya. The Sangha is far superior to the ranks of ordinary people, being the Shravaka Sangha appearing manifestly in this mandala, so you are more excellent and fortunate than receiving vows from others. The number of ordinands is not fixed, so it is sufficient. The actual ritual is that in the Katok tradition, monks and nuns all completely recite the instructions etc. according to the Vinaya, which seems very good, but it seems that only some minor faults may occur. But on the other hand, here the tantric ritual is only somewhat similar to the sutra ritual, and is not a truly explicit sutra ritual. It is impossible to establish and complete activities relying solely on the Pratimoksha vows. Furthermore, since the disciples are gathered together, it is difficult to properly learn the vows, and if the Vinaya is done according to the literal meaning, there will be no faultless perfection, and it is easy to be criticized by others, and it is not beneficial to the Dharma. The practice of mixing sutra and tantra may also lead to various kinds of searching, so here, following only the Zur tradition, it is sufficient to do only things similar to the Pratimoksha vows. In the case of the Pratimoksha vows, in the root text of the Sutra, it says: The initial Khenpo asks about obstacles, and then allows complete purification. Therefore, first ask about obstacles. Then, in order to gradually enter the Dharma, first take the lay vows. After that, making requests and praying to the Khenpo, shaving the hair, changing the clothing etc. are done, and then one becomes a novice. After that, in the first stage, take the novice vows. Then, in the second stage, take the full ordination vows.
Chinese
然而，在这里询问遮止。近事男通过先前所说的，大乘布萨所遮止，从那以下按照相似的仪轨。首先必须询问遮止，因此当我们询问这些的时候，如果回答不是，请说不是。你不是外道徒吗？不是。你不是未满十五岁吗？不是。年满十五岁却不能驱赶乌鸦吗？不是。能驱赶乌鸦但未满七岁吗？不是。父母不允许吗？不是。父母不允许，且离家不远吗？不是。病人吗？不是。你不是诋毁比丘尼的人吗？不是。你不是为了偷盗而安住的人吗？不是。你不是以不同身份安住的人吗？不是。你不是不应安住的人吗？不是。你不是阉人吗？不是。你不是双性人吗？不是。你不是化生吗？不是。你不是畜生吗？不是。你不是进入外道的人吗？不是。你没有杀母，杀父，杀阿罗汉，分裂僧团，以恶意出佛身血，犯了四种堕罪中的任何一种吗？不是。你不是因为不接受因果报应的惩罚而被驱逐的人吗？你不是断手，黄发，独指，被国王惩罚，国王不允许，国王不允许且离家不远，盗贼，掘墓人，皮革匠，旃陀罗，贱民，非人，北方的声音不好听，名字重复三次，像男人的女人，具有像毒蛇一样的特征，出生在其他洲且相貌不同的人吗？如果回答不是，那么你没有遮止，堪为佛法的法器，我将为你授戒。这样就开许了。这样说，是因为你们没有遮止，认识到堪为法器，所以才开许授戒。根本中说：衣服给予导师。导师询问是否清净遮止。如果清净，就交给羯磨的僧人，向僧团禀告。僧团允许后，如果完全清净。这样说了之后，问是否乐意剃除头发。如果乐意，导师就请求传授学处，然后传授戒律。传授学处。年长者告知时间。这里将两位学戒者和三位沙弥合在一起，堪布使沙弥完成学业。
English
However, here, after inquiring about impediments. The layperson is obstructed by the greater vehicle's sojong mentioned above, and from then on, the practice is similar. First, it is necessary to inquire about impediments. Therefore, when we ask these questions, if the answer is no, please say no. Are you not a heretic? No. Are you not under fifteen years old? No. Are you not fifteen years old but unable to drive away crows? No. Are you able to drive away crows but not under seven years old? No. Are you not permitted by your parents? No. Are you not permitted by your parents and not far from home? No. Are you sick? No. Are you not someone who has reviled a bhikshuni? Are you not someone who dwells for the purpose of stealing? Are you not someone who dwells in a different identity? Are you not someone who should not dwell? Are you not a eunuch? Are you not an hermaphrodite? Are you not a transformation? Are you not an animal? Are you not someone who has entered a heretical path? Have you not killed your mother, killed your father, killed an arhat, caused dissension in the sangha, drawn blood from the Tathagata with malicious intent, or committed any of the four defeats? Are you not someone who has been expelled from the community for not accepting punishment for actions against causality? Are you not someone with a severed hand, yellow hair, a single finger, punished by the king, not permitted by the king, not permitted by the king and not far from home, a thief, a gravedigger, a leatherworker, a candala, a lowly person, a non-human being, whose northern voice is unpleasant, whose name is repeated three times, a woman who resembles a man, who has characteristics like a venomous snake, who was born in another continent and has a different appearance? If the answer is no, then you have no impediments and are suitable as a vessel for the teachings. I will ordain you. Thus, it is permitted. It is said that because you have no impediments, you are recognized as being suitable as a vessel, and therefore ordination is permitted. In the root text, it says: Give the robes to the teacher. The teacher asks whether the impediments are cleared. If they are cleared, hand them over to the karmic monk and report to the sangha. After the sangha has given permission, if it is completely cleared. After saying this, ask whether they are willing to shave their hair. If they are willing, the teacher requests the imparting of precepts and then imparts the vows. Impart the precepts. The elder informs them of the time. Here, combining the two who are learning the precepts and the three novices, the Khenpo completes the student's training as a novice.
Chinese
规矩啊！真实的律仪必须三个条件都具备。这里，将堪布视为佛。将与其教言之词相符的意义铭记于心，并在自己重复三次的最后一次，对获得学处律仪的信心坚定不移。真实的僧众友伴和擦擦像也必定完全清净了障碍。为了使律仪圆满，必定要具备七种条件。仪轨的念诵是：必须按照所说的“……”等意义去做。然而，仪轨有些错乱，整理成四种行持。首先必须祈请，而且从律藏中也有详略的各种区分，但我觉得这样就足够且合适了。上师起身，向坛城做了三次顶礼。从作法仪轨中：僧众比丘们请听！这些具寿想要从堪布我这里出家。从在家白衣，未剃头发和胡须者，想要从善说的律法中出家。这些具寿想要出家，剃除头发和胡须后，穿上袈裟，以纯正的信心，从家到无家，从堪布我这里出家。而且，也完全清净了障碍之法。如果他们自己这样说，那么，这些人出家了吗？这样问三次之后，导师与声闻僧众一起，如果完全清净了。这样想。经文中没有明确提到向上师祈请，所以不需要。剃除顶髻的方式，正适合此时。上师将胜施手印结于所调伏者的头顶，问道：具寿，名为……的，你乐意剃除顶髻吗？回答说：乐意。之后，剃除一缕顶髻，献给作为律仪所依的导师身像，说道：祈请使欢喜佛法的诸神生起特殊的欢喜。律藏中此时需要沐浴，但这里因为之前已经做过，所以可以。根本上说给予衣服，我认为按照授予词的作法仪轨来念诵比较好，所以其方式是将所调伏者们的左肩上搭着坐垫和下裙、上衣等折叠起来。首先是师徒二
English
These are the rules. A true set of vows must have all three conditions. Here, the Khenpo is regarded as the Buddha. The meaning that matches the words of his teachings is kept in mind, and at the end of one's own three repetitions, there is unwavering confidence in the mind that one has obtained the precepts of discipline. The actual Sangha companions and the Tsa-kli images are also certain to have completely purified obstacles. In order for the vows to be complete, it is certain that they must have the seven conditions of blueness. The recitation of the ritual is: It is necessary to act according to the meaning of what is said, such as "...". However, the rituals are somewhat confused, and they are arranged into four practices. First, it is necessary to make a request, and there are various distinctions of elaboration and abbreviation from the Vinaya, but I think this is sufficient and appropriate. The Lama rises and prostrates three times to the mandala. From the Karma Ritual: Venerable Sangha monks, please listen! These fortunate ones wish to be ordained by me, the Khenpo. From the white-clothed householder, with unshorn hair and beard, they wish to be ordained from the well-spoken Dharma Vinaya. These fortunate ones wish to be ordained, and after shaving their hair and beard, and wearing saffron robes, with pure faith, from home to homelessness, they are ordained by me, the Khenpo. Moreover, the obstacles are completely purified. If they themselves say this, then, have these people been ordained? After asking this three times, the Teacher, together with the Shravaka Sangha, if they are completely purified. This is what I think. It is not explicitly mentioned in the scriptures to request the Khenpo, so it is not necessary. The way to shave the topknot is appropriate at this time. The Lama binds the supreme generosity mudra on the crown of the head of the one to be subdued, and asks: Fortunate one, named ..., are you willing to shave your topknot? He replies: I am willing. Then, a strand of the topknot is shaved and offered to the body of the Teacher, who is the basis of the vows, and says: Please cause the gods who delight in the Dharma to generate special joy. In the Vinaya, bathing is required at this time, but here it is sufficient because it has already been done. Basically, it is said to give clothes, and I think it is better to recite it according to the Karma Ritual of the giving words, so the way is to fold the seat, lower garment, and upper robe on the left shoulder of those to be subdued. First, the teacher and student
Chinese
用袈裟的手拿着上下两件法衣。这件上面经常穿的法衣叫做上衣，是区别于在家众和外道徒的标志。能唤起修行者的记忆，是用来保护免受蜜蜂、牛虻、风和太阳等冷热触感的衣服。给予下裙，这件在里面穿的下衣叫做裙子。避免下身裸露和羞耻之处，保护免受蜜蜂等的触感。是区别于在家众和外道徒的标志。是唤起修行者记忆的衣服。在印度，将三种允许的颜色染成难看的颜色，是为了摧毁傲慢和骄傲。佛陀也穿着这样的上衣和下衣来教导道路，成佛后也赐予追随者们这样的衣服。因此，要穿着这样的上衣和下衣来调伏和寂静内心。给予钵，这叫做钵，是区别于在家众的饭碗、外道徒的乞讨碗和其他低劣出家人的特殊器物标志。如同用食物装满它一样，用自己的知识和功德装满它。如同从这里面享用食物一样，享用佛法。因为这是佛陀给予的，作为舍弃二边的托钵乞食的器皿。所以要持有这样的器物。给予坐垫，这叫做坐垫，是区别于在家众的白色、个人的杂色、大部分未损坏的和僧众的草垫，在享用住所时，需要用它来保护并享用。给予滤水器，这叫做滤水器，是佛陀的教法以慈悲来区分的，是别解脱戒律从根本上阻止对他人造成伤害的，因此要避免对一切众生造成伤害。特别是水这种关系重大且容易出现生物的东西，因为早晚都需要，所以要好好检查水中是否有生物。如果没有发现没有生物的水，就用它过滤后享用，因此要携带这样的滤水器。以此象征，对于任何用具，都不要伤害生物。这样说并给予。根本是，然后是下身的裙子。