Chinese
在授戒仪式上，堪布这样说道：为了进行这个圆满戒的替代仪式，在别解脱戒的次第中，首先是预备、正行、结行三个部分，首先是整理资具，使三宝显现。第二是堪布显现。第三是资具显现。第四是为了清净显现而委任秘密师，并由他来行事。第五是祈请显现。第六是再次在僧团中清净显现，共有六个部分。正行有三个因，舍弃四个缘或违缘，具备五个顺缘，从而圆满十种显现。特别是第九祈请和第十事业显现，以此来展示真正的仪式。在两个结行中，第一个是理解获得的时间，第二个是通过十一个教言等方式进行讲解。但这里没有详细说明。因为我是堪布和阿阇梨的结合等，所以第一三宝显现和第二堪布显现等自然具备。第三资具显现是：根本上说，首先进行秘密师。当时的想法是，我希望作为沙弥获得圆满戒，成为比丘，所以给予袈裟，给予比丘的标志，散花并抛洒，放入器具中，放在草和垫子上。虽然这样说了，但按照通常的做法，资具显现应该在这里进行。也就是说，上衣、下裙、坐垫、滤水器等，因为在出家之前就已经准备好了，所以不需要。而且，对于真正的圆满戒来说，这两者的加持和仪式不同，所以这里必须要有。但是，这次根本上只说了袈裟，所以按照根本来做就可以了。所以，请到这里来寻找三件法衣。这样分配后，堪布站起来，将袈裟搭在受戒者的左肩上，等等，按照上面的做法，然后重复这些。因为可以进行仪式了，所以堪布请注意。我，名为某某，所做的法衣，适合使用，请加持这件法衣袈裟。三次之后，要善巧方便。如果有袈裟，大家都穿上。对于钵，根本上出现了在灌顶时分开的钵，以及单独的钵，对单独的钵也进行加持。所以，这里的意思是取用那个钵。上
English
In the ordination ceremony, the abbot speaks as follows: In order to perform this substitute ceremony for full ordination, in the order of the Pratimoksha vows, first are the three parts of preparation, main practice, and conclusion. First, arranging the requisites and making the Three Jewels manifest. Second, the abbot becomes manifest. Third, the requisites become manifest. Fourth, in order to manifest purity, a secret master is appointed, and he performs the actions. Fifth, the request becomes manifest. Sixth, again, purity is manifested within the Sangha, making six parts in total. The main practice has three causes, abandoning four conditions or adverse conditions, and possessing five favorable conditions, thereby completing ten manifestations. In particular, the ninth, the request, and the tenth, the manifestation of action, show the actual ceremony. In the two concluding rites, the first is understanding the time of attainment, and the second is explaining through eleven instructions, etc. However, such details are not explained here. Because I am a combination of abbot and preceptor, etc., the first, the manifestation of the Three Jewels, and the second, the manifestation of the abbot, etc., are naturally complete. The third, the manifestation of requisites, is: In the root text, it says: First, the secret master is appointed. At that time, the thought is that I wish to receive full ordination as a novice monk and become a fully ordained monk, so the robe is given, the signs of a fully ordained monk are given, flowers are scattered and strewn, placed in the utensils, and placed on the grass and mat. Although it is said like this, according to the general practice, the manifestation of requisites should be done here. That is, the upper garment, lower skirt, cushion, water strainer, etc., are not necessary because they were already prepared before becoming a renunciate. Moreover, for the actual full ordination, the blessings and ceremonies of these two are different, so it is definitely necessary here. However, this time only the robe is mentioned in the root text, so it is thought that it is sufficient to do according to the root text. Therefore, please come here to seek the three robes. After this distribution, the abbot stands up and places the robe on the left shoulder of the one to be ordained, etc., and does as above, and then repeats these. Because the ceremony can be performed, please pay attention, Abbot. I, named so-and-so, have made this Dharma garment, which is suitable for use, please bless this Dharma garment, the robe. After three times, skillful means should be used. If there is a robe, everyone should wear it. Regarding the alms bowl, in the root text, there appeared a bowl that was separated at the time of empowerment, and a single bowl, so the blessing also occurs on the single bowl. Therefore, the intention here is to take that bowl. Up
Chinese
他们将钵展示在坛城方向，说：“乌呼，这位名为某某的比丘的钵，是大吗？是小吗？合适吗？美观吗？没有破损吗？没有裂缝吗？不脏吗？”像这样询问。导师和僧众们都赞同说：“钵不大不小，合适美观，没有破损，没有裂缝，不脏，是好钵。”如果钵充足，需要做的少，就一个一个地做。如果需要做的多，钵少，就共同地，加上“这些比丘的钵”等等，一次性完成。然后将钵交给需要的人，说：“如同世尊释迦牟尼佛圆满成佛时，用来盛放食物的钵一样，现在将此钵作为食物的容器交给你，你用它来盛放食物吧。”这样交付。根本上说，将其放入器物中，放在草和垫子上。因为这样说，所以没有特别说明的父帕就不需要了。如果垫子下面有，就放吉祥草；如果没有，就放普通的草，将交叉绑着的两端朝外放置。需要受戒的人穿好三件法衣，向坛城和堪布各行三次礼，然后让他们双腿盘坐，合掌而坐。堪布说：“这样，资具就圆满了。”第四个是清净圆满，指定一位秘密导师，让他首先进行堕罪忏悔加持和统一意见等工作。噶陀派的规矩是如实书写别解脱戒，但别解脱戒的实际情况是否适合，情况各异。因此，所有事情的开始，堕罪忏悔加持和统一意见这两件事，以及指定秘密导师等都不需要做。为了清净圆满，按照根本上简略提出的提问阻碍的特殊方式就可以了。我认为这样就可以了，所以我以秘密导师的方式提问。也就是根本上说的：“像比丘一样提问阻碍，圣者说一个圣者相当于十个比丘，所以依赖一个圣者持律者也可以，但普通比丘在中央和边远地区必须获得五位以上的许可。这里，堪布、学僧、僧众的首领是佛陀，眷属是圣者阿罗汉。
English
They showed the bowl towards the mandala, saying, "Oho, is this bowl of the monk named so-and-so too big? Is it too small? Is it suitable? Is it beautiful? Is it unbroken? Is it uncracked? Is it not dirty?" They ask in this way. The teacher and the Sangha all agreed, saying, "The bowl is neither too big nor too small, suitable and beautiful, unbroken, uncracked, not dirty, it is a good bowl." If there are enough bowls and little to be done, do it one by one. If there is much to be done and few bowls, then collectively, adding "these monks' bowls" and so on, it is sufficient to do it once. Then hand the bowl to the one who needs it, saying, "Just as the bowl used by the Bhagavan Shakyamuni Buddha when he attained complete enlightenment to hold food, now this bowl is given to you as a container for food, so you should use it to hold food." Thus it is given. Basically, it is placed in the utensils and placed on the grass and mat. Because it is said so, the father-pa that is not specifically mentioned is not needed. If there is kusha under the mat, put kusha; if not, put ordinary grass, with the two ends of the cross-tied grass pointing outwards. Those who need to be ordained should wear the three robes properly, prostrate three times to the mandala and the Khenpo respectively, and then have them sit cross-legged with their palms together. The Khenpo said, "Thus, the equipment is complete." The fourth is complete purification, appointing a secret master, who must first perform the blessing of confession of offenses and the agreement of the place, etc. In the Kathok tradition, the Pratimoksha is written as it is, but the actual situation of the Pratimoksha varies as to whether it is appropriate or not. Therefore, at the beginning of all activities, the blessing of confession of offenses and the agreement of the place, and the appointment of a secret master, etc., are not necessary. For the sake of complete purification, it is sufficient to follow the special method of questioning obstacles briefly mentioned in the root text. I think it is sufficient, so I ask in the manner of a secret master. That is, as stated in the root text: "Asking about obstacles like a monk, the noble one said that one noble one is equivalent to ten monks, so it is permissible to rely on one noble Vinaya holder, but ordinary monks in central and remote areas must obtain permission from five or more. Here, the Khenpo, the student, and the leader of the Sangha are the Buddha, and the retinue are the noble Arhats.
Chinese
因为法事的词句是教言，所以请恭敬。你不要犹豫，是就说是，不是就说不是。你是男人吗？具有男根吗？满二十岁了吗？你的三件法衣和钵都齐全吗？你的父母还健在吗？如果健在，你的父母允许吗？你不是奴隶吧？不是偷来的吧？不是被囚禁的吧？不是争论者吗？不是被卖的吗？不是被国王驱逐的吗？不是做对国王有害的事吗？做过对国王有害的事吗？允许做吗？不是被称为偷法者吗？不是阉人吗？不是两性人吗？不是玷污比丘尼的吗？不是以盗窃为生吗？不是以不同身份居住的吗？不是不应居住的吗？不是外道吗？不是加入外道吗？不是杀父者吗？不是杀母者吗？不是杀阿罗汉者吗？不是制造僧团分裂者吗？不是恶意使如来出血者吗？不是化生者吗？不是畜生吗？你欠别人债，不管是多是少，有没有一点点拖欠？如果有，你受具足戒后能还清吗？你以前不是出家人吗？如果出过家，你有没有犯过四种他胜罪中的任何一种？如果犯过，你还俗时有没有好好地交还戒律？如果没有交还，交还剩余的，忏悔罪过，做沙弥后再问。如果没有犯过，就问：你现在是怎么出家的？如果回答是，有没有好好地行梵行？这样问。回答说：行过。第五个祈请现前和第六个僧团中阻碍的提问，完全清净现前，这两个不需要。这样，结合的法都结束后，实际的别解脱的说法都放在一边，因为必须以祈请和基础的事业来受具足戒，因此，你们坐在坛城中的三宝和僧团，以欢喜的心，为了所有众生的利益，要获得成佛。为了这个目的，直到生命终结，都要受持具足戒，并一心想着不让它衰损。不要重复。这样说完，堪布坐在座位上，面向坛城，以恭敬的姿势，行为寂静地坐着。
English
Since the words of the Dharma ceremony are teachings, please be respectful. Do not hesitate, say yes if it is yes, and say no if it is no. Are you a man? Do you have male faculties? Are you twenty years old? Are your three Dharma robes and alms bowl complete? Are your parents alive? If they are alive, do your parents allow it? Are you not a slave? Not stolen? Not imprisoned? Not a disputant? Not sold? Not banished by the king? Not doing things harmful to the king? Have you done things harmful to the king? Allowed to do so? Not known as a Dharma thief? Not a eunuch? Not an intersex person? Not one who has defiled a Bhikshuni? Not living by theft? Not living under a different identity? Not one who should not reside? Not a heretic? Not one who has joined a heretical path? Not a patricide? Not a matricide? Not one who has killed an Arhat? Not one who has caused dissension in the Sangha? Not one who has maliciously drawn blood from a Tathagata? Not a transformation? Not an animal? Do you owe anyone debt, whether much or little, is there any slight delay in payment? If so, can you pay it off after taking full ordination? Have you not been ordained before? If you have been ordained, have you fallen into any of the four defeats? If you have, did you properly return the precepts when you disrobed? If you did not return them, return the remaining ones, confess your offenses, become a novice, and then ask again. If you have not fallen, then ask: How are you now ordained? If the answer is yes, have you properly practiced celibacy? Ask in this way. The answer is: I have practiced. The fifth, the request for manifestation, and the sixth, the question of obstacles within the Sangha, the complete purification manifestation, these two are not needed. Thus, after the combining Dharmas are finished, the actual explanations of the Pratimoksha system are set aside, because it is necessary to take full ordination through the request and the basic actions, therefore, all of you sitting in the mandala, with joyful minds towards the Three Jewels and the Sangha, for the benefit of all sentient beings, may you attain Buddhahood. For this purpose, until the end of your life, take the vows of full ordination and single-mindedly think of protecting them without letting them decline. Do not repeat. Having said this, the Abbot, while sitting on the seat, bows towards the mandala with a respectful posture, and sits with peaceful conduct.
Chinese
的语言表达。根本是：祈请导师释迦牟尼佛，以及讲法的圣者比丘堪布阿阇黎等僧众，所有具足数量和特征的，名为“某某”的有寿命者。请允许名为“某某”的有寿命者受持比丘戒。如是三次，是方法。很好。这样正行仪轨完成。后行仪轨之二的第一个，获得时机的理解是：用四指宽的杆子测量影子，确定之后，堪布说：这也是根本，由年长者告知时机。如是所说，经部根本中：之后立即要了解影子的测量。如是所说之义，如别解脱经中所说，恭敬之处和非处，以及恭敬的自性，了解并认识的时间，认识的利益等五种的详细解释不再赘述，简而言之。第一，恭敬之处是指年长的值得尊敬的学处。第二，不恭敬之处是指年轻的学处和在家众等。第三，恭敬的自性是顶礼和起立，恭敬供养等恭敬的行为。第四，了解并认识的时间，是为了了解年份，所以需要说年份，即某年。其中时间有冬、春、夏、短夏、长夏五种。此处学习过的人不需要解释，但此法已成为共同的行持，恐怕时间混乱。从十月十六日开始算作一年之始，到十一月十五日之间为一个月。同样，按照类别推算，冬季四个月，春季四个月，夏季一个月，短夏一天，长夏是差一天不到三个月。所以说，这是时间。其中也有上弦月和下弦月两种。其中有十四或十五日。其中白天有十一分，夜晚有八分，共二十二分。如果是夜晚，就是这个星宿范围。如果是白天，就说这个时间和这个脚。也就是说，杆子本身叫做人。人有四只脚，所以用杆子的刀