English
Holding the upper and lower robes with the hand of the robe. This upper garment, which is usually worn on top, is called the upper robe, and it is a distinctive mark from householders and non-Buddhists. It evokes the memory of the practitioner and is given as clothing to protect against the hot and cold sensations of bees, horseflies, wind, and sun, etc. Giving the lower garment, this lower garment worn inside is called the skirt. It avoids nakedness of the lower body and shameful places, and protects against the touch of bees, etc. It is a distinctive mark from householders and non-Buddhists. It is a garment that evokes the memory of the practitioner. In India, dyeing the three permissible colors into unsightly colors is to destroy arrogance and pride. The Buddha also wore such upper and lower garments to teach the path, and after becoming a Buddha, he also gave such garments to his followers. Therefore, one must wear such upper and lower garments to tame and pacify the mind. Giving the alms bowl, this is called the alms bowl, and it is a special utensil mark that distinguishes it from the rice bowl of householders, the begging bowl of non-Buddhists, and other inferior renunciants. Just as it is filled with food, fill it with your own knowledge and qualities. Just as one enjoys food from within it, enjoy the Dharma. Because this is given by the Buddha as a vessel for begging alms, abandoning the two extremes. Therefore, one must carry such a utensil. Giving the mat, this is called the mat, and it is distinct from the white of householders, the variegated of individuals, mostly undamaged, and the grass mat of the Sangha. When enjoying a dwelling, one needs to use it to protect and enjoy. Giving the water strainer, this is called the water strainer, and it is the Buddha's teaching distinguished by compassion, and it is the Pratimoksha vows that fundamentally prevent harm to others, so one must avoid harming all sentient beings. In particular, water is something that is very important and prone to living beings. Because it is needed in the morning and evening, one must carefully examine whether there are living beings in the water. If one cannot find water without living beings, one filters it with this and enjoys it, so one carries such a water strainer. Symbolizing this, one must not harm living beings with any utensils. Saying this and giving it. The root is, then the lower skirt.
Chinese
上衣和垫子、滤水器、手杖、钵等，上师从手中给予，并交付所需的物品。如是说，授予手杖的仪轨在别解脱中也没有，所以在下面灌顶的时候会出现，以此来理解。其他的都如上面所说。律藏中有立四愿的传统，如果按照我们自己的方式做就很好。根本中说“随顺真实”，因此，对所调伏者撒花，念诵：顶礼！三宝的真实语加持，愿这些有情者的戒蕴、定蕴、慧蕴、解脱蕴、解脱知见蕴圆满。如是大家一起念诵。如是说，观想坛城本尊们一起加持。然后，所调伏者们整理好衣服，从垫子上向坛城的导师僧众顶礼三次，向堪布顶礼三次，然后跪坐在垫子上，合掌。中间出家者是：堪布说，你们生起出家的想法，这很好。《示现大神变经》中说：舍弃王位如唾沫之灰，前往寂静处，住在寺庙中，舍弃烦恼，摧毁魔军，证得无尘无垢、无为的菩提。因为这样说。而且，还需要三种交换的标志，外表的交换已经完成。内心的交换是，认识到轮回的自性是痛苦，需要正确的出离心。从那之中解脱的皈依处是三宝，请求导师和真实的道友，修持寂灭，此时共同乘的时候，对声闻、独觉、佛陀三者中的任何一个发心都可以，虽然这样说，但是“以发心摄持的，仪轨按照声闻的方式”，如是说，为了所有众生的利益，要成佛。为此，舍弃家庭而出家，这样想就是内心的交换。根本中没有说改变名字，但是一般来说，三种交换
English
The upper garment and cushion, water strainer, staff, alms bowl, etc., the Guru gives from his hand and entrusts all the necessary items. As it is said, the practice of handing over the staff is not even in the Pratimoksha, so it will appear during the empowerment below, and this is how to understand it. The others are as mentioned above. There is a tradition of making four aspirations in the Vinaya, and it would be good to do it according to our own tradition here. In the root text, it says, "Following the truth," therefore, scatter flowers on those to be tamed and recite: Homage! By the blessing of the truth of the Three Jewels, may these fortunate ones fully accomplish the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the wisdom of seeing liberation. Thus, everyone recites together. As it is said, imagine that the deities of the mandala are all blessing together. Then, those to be tamed, having arranged their clothes well, from the cushion, prostrate three times towards the teacher of the mandala, together with the Sangha, and prostrate three times to the Khenpo, then kneel on the cushion with palms joined. The intermediate ordination is: The Khenpo says, it is good that you have generated the thought of ordaining. In the Sutra of Displaying Great Miracles, it says: Having abandoned the kingdom like ash of spit, going to a solitary place, dwelling in a monastery, having abandoned afflictions, having destroyed the armies of Mara, attaining stainless, uncompounded Bodhi. Because it says so. Moreover, the sign of needing three exchanges, the exchange of appearance is already done. The exchange of mind is that one needs a correct renunciation mind, knowing that the nature of samsara is suffering. The refuge from that is the Three Jewels, requesting the teacher and true Dharma friends, practicing Nirvana, and at this time, during the common vehicle, it is said that it is permissible to generate the mind towards any of the three, Shravaka, Pratyekabuddha, or Buddha. However, "With the mind being seized by the generation of Bodhicitta, the ritual is according to the Shravaka method," as it is said, for the benefit of all sentient beings, one should attain Buddhahood. For that reason, abandoning the household and ordaining, thinking like that is the exchange of mind. Although changing the name is not mentioned in the root text, but generally, the three exchanges
Chinese
在受沙弥戒时说改名，如果改名会成为圆满的支分，如果想要改名，可以取任何适当的法名。如果不改名，就说自己的名字，为了成为沙弥，请跟着我重复。正式的仪式是：根本文：堪布请垂听。我名为……，从此时起，直至生命终结。两足尊之首，我皈依佛。离欲者之首，我皈依法。僧众之首，我皈依僧。释迦牟尼佛，释迦狮子，释迦王，主尊，我欲随您出家，我名为……，舍弃在家之相，真实受持出家之相。请堪布为我出家。三次陈述的最后，堪布说：这是方便。弟子说：好。这就是成为沙弥的替代。根本文：之后，给予许可，如果以身语意在坛城上安住的长老比丘们完全清净。这样想。虽然这样说，但在前面请求的时候已经圆满完成，所以这里不需要。之后，进行沙弥的受戒。根本文：之后，堪布或堪布委托的阿阇黎说法。所说的意思是，按照别解脱的规矩，堪布和阿阇黎是不同的人时，从这里开始是阿阇黎的职责。但这次堪布和阿阇黎不是分开的，所以让受戒者向安住在坛城上的导师、长老比丘等顶礼三次，并向堪布顶礼三次，然后像之前一样让他们坐下。通常会讲述舍弃四种违缘，具足五种顺缘等，但不需要做那样的讲述，如果按照根本文讲述，就像这样：具寿们，你们对轮回生起厌离。以对涅槃的坚定信念，从轮回的痛苦中解脱，直至获得佛的果位。为此，毫无松懈地清净守护沙弥戒，并继承佛陀的种姓，请重复这句话。堪布请垂听。我名为……，从此时起
English
When ordaining a novice monk, it is said that if a name is given, it will become a part of perfection. If you want to change your name, you can take any appropriate Dharma name. If you do not change your name, say your own name, and in order to become a novice, please repeat after me. The formal ceremony is: Root text: Khenpo, please listen. I am called..., from this time until the end of my life. The best of the two-legged, I take refuge in the Buddha. The best of those free from desire, I take refuge in the Dharma. The best of the Sangha, I take refuge in the Sangha. Shakyamuni Buddha, Shakya Lion, Shakya King, Lord, I want to be ordained after you, I am called..., abandoning the signs of a householder, and truly taking the signs of ordination. Please Khenpo ordain me. At the end of the three statements, the Khenpo says: This is the means. The disciple says: Good. This is the substitute for becoming a novice. Root text: Then, giving permission, if the elder monks abiding in the mandala with body, speech, and mind are completely pure. Think like this. Although it is said like this, it has already been completed perfectly when requesting earlier, so it is not needed here. Then, the ordination of a novice is performed. Root text: Then, the Khenpo or the Acharya entrusted by the Khenpo gives a Dharma talk. The meaning of what is said is that according to the rules of individual liberation, when the Khenpo and Acharya are different people, from here on it is the duty of the Acharya. But this time the Khenpo and Acharya are not separate, so have the ordinands prostrate three times to the teacher, elder monks, etc. residing in the mandala, and prostrate three times to the Khenpo, and then have them sit down as before. Usually, there is a talk about abandoning the four obstacles and possessing the five favorable conditions, etc., but there is no need to give such a talk, and if you speak according to the root text, it is like this: Venerable ones, you have become disgusted with samsara. With a firm belief in Nirvana, liberate yourselves from the suffering of samsara until you attain the state of Buddhahood. For this purpose, purely protect the novice vows without any slackness, and inherit the lineage of the Buddha, please repeat this sentence. Khenpo, please listen. I am called..., from this time on
Chinese
乃至生生世世皈依两足尊之胜者佛陀。皈依离欲者之胜者法。皈依僧众之胜者僧伽。堪布请垂听。我名某某，从此时起乃至生生世世，请堪布摄受我为沙弥。三次。善巧方便。为了宣说学处，请复诵此语。堪布请垂听。如昔日之圣者阿罗汉们，断除杀生，从杀生中返回，如是，我名某某者，亦从此时起乃至生生世世，断除杀生，从杀生中返回。以此第一支，我随学昔日之圣者阿罗汉们的学处。随行。随作。此外，圣者阿罗汉们，乃至生生世世，断除不予取，不行梵行，不说妄语，谷酒和调制之酒，成为放逸处的醉酒，歌舞等，花鬘等，乐器之声，涂香，装饰和色彩，高床和，大床，非时之食，受取金银，从受取金银中返回，如是，我名某某者，亦从此时起乃至生生世世，断除不予取，不行梵行，不说妄语，谷酒和调制之酒，成为放逸处的醉酒，歌舞等，花鬘等，乐器之声，涂香，装饰和色彩，高床和，大床，非时之食，受取金银，断除受取金银，从受取金银中返回。以此后一支，我随学圣者阿罗汉们的学处。随行。随作。做三次。是方便。说“好”。如是说。如果时机不成熟也可以，如果想了解，下面有具足戒的章节，可以在那里看。沙弥的受戒完毕。此后是具足戒。
English
For as long as I live, I take refuge in the Buddha, the best of bipeds. I take refuge in the Dharma, the best of those free from desire. I take refuge in the Sangha, the best of assemblies. Abbot, please listen. I, named so-and-so, from this time forth until the end of my life, request the Abbot to accept me as a novice monk. Three times. Excellent method. For the purpose of reciting the precepts, please repeat this. Abbot, please listen. Just as the noble Arhats of the past abandoned killing and turned away from killing, so too, I, named so-and-so, from this time forth until the end of my life, abandon killing and turn away from killing. With this first branch, I will follow the training of the noble Arhats of the past. I will practice. I will do. Furthermore, the noble Arhats, for as long as they lived, abstained from taking what was not given, from unchaste conduct, from false speech, from grain alcohol and prepared alcohol that cause intoxication, a place of recklessness, from dancing and so forth, from garlands and so forth, from the sound of musical instruments, from applying perfume, from wearing ornaments and colors, from high thrones and large thrones, from untimely food, and from taking gold and silver, turning away from taking gold and silver, so too, I, named so-and-so, from this time forth until the end of my life, abstain from taking what is not given, from unchaste conduct, from false speech, from grain alcohol and prepared alcohol that cause intoxication, a place of recklessness, from dancing and so forth, from garlands and so forth, from the sound of musical instruments, from applying perfume, from wearing ornaments and colors, from high thrones and large thrones, from untimely food, and from taking gold and silver, abstaining from taking gold and silver, turning away from taking gold and silver. With this latter branch, I will follow the training of the noble Arhats. I will practice. I will do. Do three times. It is a method. Say "Good." Thus it is said. If the time is not right, it is permissible, and if you wish to know more, there is a section on full ordination below, so look there. The ordination as a novice monk is complete. After that is full ordination.