English
expresses the language of. The root is: Requesting the Teacher Shakyamuni Buddha, and the Sangha of noble monks, Khenpos, and Acharyas who speak the Dharma, all those with life named "so and so" who possess the complete number and characteristics. Please allow the one with life named "so and so" to receive the Bhikshu vows. Thus, three times, is the method. Very good. Thus, the main ritual is completed. The first of the two concluding rituals, understanding the time of attainment, is: After measuring the shadow with a four-finger-wide rod and determining it, the Khenpo says: This is also the root, the time should be informed by the elder. As it is said, in the root text of the Sutra: Immediately after that, the measurement of the shadow should be understood. As it is said, according to the meaning, as stated in the context of the Pratimoksha, the places of respect and non-respect, and the nature of respect, the time to understand and recognize, and the benefits of recognizing, the detailed explanations of the five are not elaborated, but summarized. First, the place of respect refers to the elder trainees who are worthy of respect. Second, the non-place of respect refers to the younger trainees and laypeople, etc. Third, the nature of respect itself is the actions of reverence such as prostration and standing up, offering respect, etc. Fourth, the time to understand and recognize is because it is necessary to state the year in order to know the year, that is, a certain year. Among them, the times are winter, spring, summer, short summer, and long summer, five in total. Those who have studied in this area do not need to explain, but since this practice has become a common practice, there is a fear of confusion of time. Starting from the sixteenth day of October as the beginning of the year, one month is between the sixteenth of October and the fifteenth of November. Similarly, extrapolating by category, there are four months of winter, four months of spring, one month of summer, one day of short summer, and long summer is three months less one day. Therefore, it is said that this is the time. Among them, there are also two types of waxing and waning moons. Among them, there are fourteen or fifteen days. Among them, there are eleven parts of the day and eight parts of the night, totaling twenty-two parts. If it is night, it is this constellation range. If it is day, it is said that this time and this foot. That is to say, the rod itself is called a person. A person has four feet, so use the knife of the rod
Chinese
到达时被称为士夫。对此要进行计数。像这样在影子测量的时间里，于名为此处的处所，在三宝尊前，以三句次第接受，因此对于应供养处和非应供养处，如法地取舍供养。第五是利益：如法取舍后，会成为获得佛果之因，因此请付诸实践。第二个结尾仪轨是：根本章节第三十一是授予学处，其他地方虽然讲述了十一个教言，但此处以自宗就足够了，听闻即可周遍。根本是：因此，以三宝的加持，戒律在相续中生起，因此所有人都作意成为比丘，就像生起次第稳固，视师如佛一样，无需详细阐述比丘的学处。简而言之，如果说比丘的四法是：即使被打也不还手，即使被骂也不还口，即使生气也不发怒，即使揭短也不反揭。如是说。第二十二是说法：根本是：因为需要结合四谛来了解，所以要了解罪恶轮回的法之因——集谛。要舍弃其果——痛苦的过患。要修习善妙解脱之因——道谛。要证悟其果——灭谛的功德。如是教导。如是说。因此，获得了清净的戒律，要修习成为比丘的欢喜，并向堪布顶礼三次，说“感谢您”。像布施衣服时一样，撒花并作真实语祈愿。像这样的受戒方式，因为此地的上师大多是持明咒者，对律藏稍微不太熟悉，所以此处的仪轨稍微有些混乱，但已按照仪轨进行了整理。噶陀派的仪轨太过极端，以至于将羯磨仪轨原封不动地抄写下来，因此惹怒了寺内管家蒋扬巴等人，原因也在此。此仪轨详细适中，没有像只做别解脱戒那样的过失，重要的仪轨也没有缺失。然而，此派的比丘的意义必须确定
English
When arriving, one is called a person. This is to be counted. Thus, at a time like this shadow measurement, in a place called this, before the Three Jewels, one receives in three successive phrases, so one should properly accept and reject offerings to places that are and are not worthy of offerings. The fifth is the benefit: by properly accepting and rejecting, it will become a cause for attaining Buddhahood, so please put it into practice. The second concluding ritual is: the thirty-first root section is the conferring of precepts, although eleven instructions are spoken of elsewhere, here it is sufficient with our own tradition, so it is sufficient to hear. The root is: Therefore, by the blessings of the Three Jewels, vows arise in the mindstream, so everyone should aspire to become a monk, just as the generation stage is stable, seeing the guru as a Buddha, there is no need to explain the precepts of a monk in detail. To put it briefly, if we say the four dharmas of a monk are: even if struck, do not strike back; even if scolded, do not scold back; even if angry, do not get angry; even if faults are exposed, do not expose them in return. As it is said. The twenty-second is teaching the Dharma: the root is: Because it is necessary to understand in conjunction with the Four Noble Truths, one should understand the cause of the Dharma of sinful samsara—the origin of suffering. One should abandon its result—the faults of suffering. One should cultivate the cause of virtuous liberation—the path. One should manifest the qualities of its result—the cessation of suffering. Thus it is taught. As it is said. Therefore, having obtained pure morality, one should cultivate joy at the thought of becoming a monk, and prostrate three times to the abbot, saying, "Thank you very much." As when giving clothes, scatter flowers and make truthful prayers. The way of bestowing vows like this is that most of the lamas in this area are holders of knowledge mantras, so they are slightly less familiar with the Vinaya, so the practices in this tradition are slightly confused, but they have been arranged according to the ritual. The Katok tradition is too extreme, to the point that the karma rituals are copied verbatim, so it has angered the temple steward Jamyangpa and others, and that is also the reason. This practice is detailed and moderate, without the fault of only doing individual liberation vows, and the important rituals are without omission. However, the meaning of a monk in this tradition must be determined
Chinese
由于别解脱戒的比丘不具备资格，如果需要，应当铭记于心，从其他传承如法地接受三清净的戒律。根本颂中说：第二十三灌顶是物质灌顶。注释中说：金刚宝瓶灌顶在此处进行。嗡 牟尼，阿毗诜者 曼，以宝瓶的灌顶，获得饮水四谛的果位。如是说，因此此处接受下面的宝瓶灌顶。顶礼！以三宝的谛语加持，以宝瓶物质水的灌顶，愿种姓之子获得清净烦恼习气垢染的殊胜灌顶。嗡 牟尼 牟尼 玛哈 牟尼 释迦牟那耶 梭哈。如是念诵，并进行宝瓶灌顶，给予宝瓶水。之后，在物质灌顶的开始，拿起祖衣说：如世尊如来应供正等觉释迦牟尼佛现证菩提，释迦国王，释迦狮子，释迦主尊，出家之僧衣，此件袈裟，堪布我将授予你。你对于它的珍惜和爱护，要像爱护眼珠一样。你对于它的不离不弃，要像对待血肉和骨骼一样，穿上它。你要做你衣服该做的事，谨慎地使用它。顶礼！以三宝的谛语加持，世尊的袈裟胜幢，以此灌顶有缘的种姓之子，愿生生世世穿着知惭有愧的衣服，获得清净戒律的殊胜灌顶。嗡 牟尼 牟尼 玛哈 牟那耶 梭哈。拿起锡杖说：顶礼等。愿种姓之子以世尊的锡杖和钵盂的灌顶，获得从刀兵和饥荒的劫难中解脱的殊胜灌顶。嗡 牟尼等。本尊灌顶是从坛城中依次拿起身像，放在头顶。拿起主尊的身像说：过去和未来现在的所有，三时的一切诸佛，以世尊主尊的灌顶，愿从轮回的痛苦中解脱。痛苦的谛实是取蕴，集起的谛实是业和烦恼，灭尽的谛实是痛苦寂灭，道的谛
English
Since a fully ordained monk who adheres to the Vinaya is not qualified, if desired, it should be kept in mind that one must properly receive the three pure precepts from another lineage. In the root text, it says: "The twenty-third empowerment is the material empowerment." In the commentary, it says: "The Vajra Ratna Vase Empowerment is performed here." Oṃ Muni and Abhiṣiñca Maṃ, by the vase empowerment, one obtains the state of drinking the four truths. As it is said, therefore, here, take this lower vase empowerment. Namo! By the blessing of the truth of the Three Jewels, may the son of the lineage receive the supreme empowerment that purifies the defilements of afflictions and habitual tendencies through the vase substance water empowerment. Oṃ Muni Muni Mahā Muni Śākya Munaye Svāhā. Recite this and bestow the vase empowerment, giving the vase water. Then, at the beginning of the material empowerment, holding the patched robe, say: Just as the Bhagavan Tathāgata Arhat Samyaksaṃbuddha Śākya Thubpa manifested complete enlightenment, the Śākya King, the Śākya Lion, the Śākya Chief, this monastic robe of ochre color, I, the Khenpo, will bestow it upon you. May you cherish and protect it as you would your own eyes. May your non-separation from it be like flesh and bone, and wear it. May you do the work of your robe and use it with mindfulness. Namo! By the blessing of the truth of the Three Jewels, may this banner of the Bhagavan's ochre robe empower the fortunate sons of the lineage, so that in all lifetimes they may wear the robe of shame and modesty and obtain the supreme empowerment of pure morality. Oṃ Muni Muni Mahā Munaye Svāhā. Holding the staff, say: Namo, etc. May the son of the lineage, through the empowerment of the Bhagavan's staff and alms bowl, obtain the supreme empowerment of liberation from the calamities of weapons and famine. Oṃ Muni, etc. The deity empowerment involves taking the images from the mandala one by one and placing them on the crown of the head. Holding the image of the main deity, say: All the Buddhas of the three times, past, future, and present, by the empowerment of the Bhagavan, the main deity, may I be liberated from the suffering of samsara. The truth of suffering is the aggregates of appropriation, the truth of origin is karma and afflictions, the truth of cessation is the pacification of suffering, and the truth of the path
Chinese
彼无我补特伽罗，断绝诸苦，愿往解脱道之有余依，及无余依阿罗汉之地。萨瓦 萨尼 萨达 阿比钦扎 吽。 顶礼等。 授予种姓之子，众生之主、生灵之怙主、大雄释迦牟尼之灌顶，愿生生世世得见佛陀，不相分离，听闻正法，不相分离，与圣僧伽常不分离之殊胜灌顶。 嗡 牟尼等。 十六声闻依次。 顶礼等。 授予种姓之子阿难陀之灌顶，愿获得恒常侍奉佛陀之殊胜灌顶。嗡 牟尼… 顶礼等。 授予种姓之子舍利子之灌顶，愿获得成为智慧者中之殊胜者的殊胜灌顶… 牟尼… 顶礼等。 授予种姓之子目犍连之灌顶，愿获得神变第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者须菩提之灌顶，愿获得善于提问与回答之殊胜者的灌顶… 牟尼… 顶礼等。 授予种姓之子圣者阿那律陀之灌顶，愿获得天眼第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者拉睺罗之灌顶，愿获得居士生起信心之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者憍陈如之灌顶，愿获得最先证悟解脱之殊胜者的灌顶… 牟尼… 顶礼等。 授予种姓之子圣者君屠钵叹之灌顶，愿获得行仪端庄之殊胜者的灌顶… 牟尼… 顶礼等。 授予种姓之子圣者优波离之灌顶，愿获得持律第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者薄拘罗之灌顶，愿获得灭尽定第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者大迦叶之灌顶，愿获得苦行功德广大之殊胜者的灌顶… 牟尼… 顶礼等。 授予种姓之子圣者罗睺罗之灌顶，愿获得于学处恭敬第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者难陀之灌顶，愿获得妙相第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者名闻之灌顶，愿获得于佛陀教言恭敬第一之灌顶… 牟尼… 顶礼等。 授予种姓之子圣者持藏之灌顶，愿获得消除贫困之殊胜者的灌顶… 牟尼ེ་ 纳摩等。 赐予种姓之子圆满灌顶，以净除所有过失。牟尼 纳摩等。 赐予种姓之子大阿罗汉跋罗堕遮，以守护托钵乞食之王的教法直至存续的灌顶，愿获得持有神圣佛法政权的殊胜权力。这是将每个阿罗汉单独应用的解释。金贤。不退转者，常青者，树皮者，贤者，逝世时节者，持金跋罗堕遮，牧牛者，指路者，罗睺执，龙族，住林者，无热恼者，尊者，达摩达，愿所有大阿罗汉守护佛陀的教法直至存续，赐予持有神圣佛法政权的殊胜权力。牟尼 纳摩等。 赐予瓶器物质水的灌顶，以净化烦恼习气的污垢。牟尼 纳摩等。 赐予种姓之子名字的灌顶，以获得对一切所知无碍的权力。牟尼 纳摩等。 赐予马车等转轮圣王之主的灌顶，以统治四大部洲，消除生老病死的痛苦。牟尼 纳摩等。 赐予坐骑的灌顶，以恒常出家，从烦恼的束缚中解脱。牟尼 纳摩等。 赐予利剑的灌顶，以斩断迷惑之网。牟尼 纳摩等。 赐予金刚橛的灌顶，以圆满完成自他二利的究竟。牟尼 纳摩等。 赐予袈裟的灌顶，以从轮回的痛苦中救护。牟尼 纳摩等。 赐予吉祥物质蜂蜜的灌顶，以获得圆满的果实。牟尼 纳摩等。 赐予牛奶粥米饭的灌顶，以使妙相好光芒四射。牟尼 纳摩等。 赐予草垫物质的灌顶，以获得吉祥，不受障碍侵扰。牟尼 牟尼等。根本是，接下来是心髓灌顶：观想自己为本尊，将前方的坛城观想为佛陀，进行光芒的放射和收摄，并观想所有疾病、邪魔、罪障都平息。