Chinese
关于对纯正见解作出承诺的开示，分为对见解之所生起敬意和实际修习见解两个方面。首先，关于生起对见解之所的敬意，又分为对主要因，即堪布生起敬意，和对次要因，即道友生起敬意两个方面。首先，关于对主要因，即堪布生起敬意：现在这里开示的是，你应对堪布生起如父亲般的想法，并进行侍奉；堪布也应对你怀有如儿子般的想法，并进行照料。从今以后，你应对堪布怀有如父亲般的想法。堪布也应对你怀有如儿子般的想法。你应对堪布尽其一生进行侍奉。堪布也应对你，直到你死亡或痊愈为止，进行照料。以上讲述了对主要因，即堪布生起敬意。现在，关于对次要因，即道友生起敬意：因为经中说梵行依赖于道友，所以应对年长、年轻、中等的道友，以身语意三门恭敬对待。现在这里开示的是，从今以后，你应对与你一同修习梵行者，以及上座，中间者，新学者等，怀有敬畏之心，并安住于此。以上讲述了对次要因，即道友生起敬意。以上讲述了对主要因，即堪布生起敬意。第二个意义是，以上讲述了生起对处所的敬意。现在，关于实际修习见解的开示：受具足戒后，不能安逸度日，必须在闻思修三方面付出巨大的努力。如《俱舍论》中所说： “具戒闻思者，应勤修禅定。” 因此，必须精通三藏，从而获得、证悟和现证戒律等三蕴。现在这里开示的是，从今以后，你应接受教法，阅读并付诸实践。应精通蕴，精通界，精通处，精通缘起，精通处与非处。为了获得未得的，证悟未证悟的，现证未现证的，你不应放弃精进。
English
Regarding the teaching on making a commitment to pure views, it is divided into generating respect for the source of views and actually practicing the views. First, regarding generating respect for the source of views, it is further divided into generating respect for the main cause, which is the Khenpo, and for the secondary cause, which is the Dharma friends. First, regarding generating respect for the main cause, which is the Khenpo: It is now taught here that you should generate the thought of the Khenpo as your father and serve him; the Khenpo should also have the thought of you as his son and take care of you. From now on, you should have the thought of the Khenpo as your father. The Khenpo should also have the thought of you as his son. You should serve the Khenpo for as long as you live. The Khenpo should also take care of you until you die or recover. This has shown generating respect for the main cause, which is the Khenpo. Now, regarding the secondary cause, which is respecting Dharma friends: Because it is said in the scriptures that pure conduct depends on Dharma friends, you must treat elderly, young, and intermediate Dharma friends with respect in body, speech, and mind. It is now taught here that from now on, you should have respect and abide in the power of fear for those who practice the same pure conduct as you, as well as the elders, the intermediate ones, and the new students. This has shown generating respect for the secondary cause, which is Dharma friends. The previous one showed generating respect for the main cause, which is the Khenpo. The second meaning is that it showed generating respect for the place. Now, regarding the teaching on actually practicing the views: After taking full ordination, one cannot live in ease; one must make great efforts in hearing, thinking, and meditating. As it is said in the Treasury of Knowledge: "One who has discipline, hearing, and thought, should diligently apply himself to meditation." Therefore, one must become proficient in the three baskets, thereby obtaining, realizing, and manifesting the three aggregates, such as discipline. It is now taught here that from now on, you should receive the teachings, read them, and put them into practice. You should be proficient in the aggregates, proficient in the elements, proficient in the sources, proficient in dependent origination, and proficient in what is and is not the place. In order to obtain what has not been obtained, to realize what has not been realized, and to manifest what has not been manifested, you should not abandon diligence.
Chinese
应做。因此，通过修习见解，在其之前生起对见解之处的恭敬。这两个意义使所证悟的见解完全清净。在其之前，所守护的戒律完全清净，在其之前，作为所依的意乐和生活完全清净。通过这三个意义，依赖于宣说使自己成熟之法。现在，以仪轨完全清净的方式，向他人宣说使之了解，因为这是仪轨的场合，所以没有宣说太多的学处基础。因此，在念诵别解脱经的时候，以及对堪布、阿阇梨和道友们说“听着，了解吧”的教导就在这里。这些只是我向你讲授的大概内容。其他的内容，在半月半月念诵别解脱经的时候会听到的。其他的还有，阿阇梨和，堪布和同一个堪布，同一个阿阇梨，交谈混杂，说“来了”，具足言辞，以及熟识的朋友们，也会广泛地宣说。因此，以仪轨完全清净的方式，从他人那里了解而宣说。在其之前，宣说使自己成熟之法。这两个意义显示了所学之境。现在，为了显示修习的对治，有恭敬的修习和，断除的对治这最初的两种。从第一个开始，显示与恭敬相结合的修习是：获得比丘戒是非常困难的，但却是获得了。因为舍弃了八种无暇之处，并且获得了十种圆满之法，这是非常难以获得的，但却是获得了，因此，如所说的那样去修习吧。这样的教导就在这里。在殊胜智慧的教法中，你将成为比丘。闲暇和圆满难以获得，因此，如这些一样去修习吧。将美妙完全地展现，并且完全清净地受比丘戒，圆满正等觉的善知者，以真实的名称作了开示。显示了与恭敬相结合之后，现在，断除的对治的真实是：比丘们，要以谨慎来修习啊。这是在教导，它的意思是，以忆念、正知和谨慎来摄持，好好地守护学处。这样的教导就在这里。具有寿命和
English
Should be done. Therefore, by cultivating the view, prior to that, generating respect for the place of the view. These two meanings make the realized view completely pure. Prior to that, the precepts to be protected are completely pure, and prior to that, the intention and livelihood as the basis are completely pure. Through these three meanings, relying on the Dharma that speaks of making oneself mature. Now, through the gate of completely pure rituals, speaking to others to make them understand, because this is the occasion of the ritual, so not much of the basis of learning is spoken of. Therefore, when reciting the Pratimoksha Sutra, and the instruction to the Abbot, the Acharya, and the Dharma friends to "Listen and understand" is here. These are just the general contents that I am teaching you. Other contents will be heard when reciting the Pratimoksha Sutra every half month. Others also, the Acharya and, the Abbot and the same Abbot, the same Acharya, mixed conversations, saying "has come", eloquent speech, and familiar friends, will also be extensively taught. Therefore, through the gate of completely pure rituals, understanding from others and speaking. Prior to that, speaking of the Dharma that makes oneself mature. These two meanings show the object of learning. Now, in order to show the antidote to be practiced, there are the practice of respect and, the antidote of abandonment, these first two. Starting from the first, showing the practice combined with respect is: Obtaining the Bhikshu vows is very difficult, but it has been obtained. Because the eight states of no leisure have been abandoned, and the ten endowments have been obtained, which is very difficult to obtain, but it has been obtained, therefore, practice as it has been said. Such teachings are here. In the teachings of supreme wisdom, you will become a Bhikshu. Leisure and endowment are difficult to obtain, therefore, practice these as they are. Completely revealing the beautiful, and taking the Bhikshu vows completely purely, the All-Knowing One of the Complete Buddha, has taught with the name of truth. After showing the combination with respect, now, the reality of the antidote of abandonment is: Bhikshus, practice with diligence. This is teaching, its meaning is, to be sustained by mindfulness, awareness, and diligence, and to protect the precepts well. Such teachings are here. Having life and
Chinese
那麽，您已经受了比丘戒，要谨慎行事！ 这样，通过前行、正行、后行三者，您就获得了守护比丘戒的誓言和方法。 很好地获得了人身，今天生于佛陀的种姓，现在成了佛陀之子。 既然获得了这样的成就，这是由堪布、阿阇黎和僧众的恩德所致，所以要合掌三次，感谢他们的恩德。 这样做吧。 这些是从上师的教言中产生的，是接受的次第的简要叙述，详细内容应从经论和教法中了解。 名为《如意宝珠实修法》的著作，能满足具缘者的愿望，愿以此成就一切众生的利益！ 愿以此功德，一切众生从轮回中解脱！ 第十一个，抛弃珍宝；第十二个，降临天神；第十三个，努力修习观想本尊；第十四个，开眼。 这四个与前面相同。 第十五个，指示本尊是： 喔！在前面有声闻的坛城，所依和能依。 外面有火焰山和金刚墙，在莲花环绕的里面，有四方形四门的宫殿，具有装饰和阶梯。 在那里面有十六瓣莲花。 在那里面，观想清楚地看到具有四瓣莲花的花心。 在莲花的花心上，有薄伽梵释迦牟尼佛。 四瓣莲花上有四种眷属。 十六瓣莲花上有十六位大声闻。 他们的身相是显现而无自性的，就像镜子里的影像一样，清楚地看到。 观想他们是你们各自的本尊。 第十六个，会供和供品与前面相同。 第二个总义，灌顶有三种：前行、正行和后行。 第一个与前面相同。 第二个正行有三种：外在利益的灌顶，内在能力的灌顶，秘密甚深的灌顶。 第一个，宝瓶灌顶，五种心要的灌顶，头饰，发髻，花鬘，盔甲，胜幢，伞，饮食的灌顶，这九个与前面相同。 特别是第十个，手印灌顶。
English
So, you have already taken the full ordination, act with mindfulness! Thus, through the three, preliminary, main part, and conclusion, you have obtained the vows of full ordination along with the means to protect them. You have well obtained a human existence, today you are born into the Buddha's lineage, now you have become a son of the Buddha. Since you have obtained such a thing, it is obtained through the kindness of the Khenpo, Acharya, and Sangha, so fold your hands three times and express great gratitude. Do like that. These are the words that came from the Lama's speech, a brief account of the order of taking them to heart, the details should be known from the scriptures and teachings. May this, called "The Wish-Fulfilling Jewel Practice," which fulfills the hopes of the fortunate ones, accomplish the benefit of all beings! May all beings be liberated from samsara by this merit! Eleventh, abandoning jewels; twelfth, descending the deities; thirteenth, diligently practicing deity visualization; fourteenth, opening the eyes. These four are the same as before. Fifteenth, indicating the deity is: Oh! In front, there is the mandala of the Shravakas, the support and the supported. Outside, there is a mountain of fire and a vajra fence, inside that lotus circle, there is a square palace with four doors, complete with decorations and steps. Inside that, there are sixteen lotus petals. Inside that, visualize clearly seeing the center of the four lotus petals. On the center of the lotus, there is the Bhagavan Shakyamuni Buddha. The four petals have the four types of retinue. On the sixteen petals reside the sixteen great Shravakas. Their forms are apparent but without inherent existence, like reflections in a mirror, clearly seen. Meditate that they are the deity portion of your respective Yidams. Sixteenth, the Tsog offering and offerings are the same as before. The second general meaning, empowerment, has three parts: preliminary, main part, and subsequent part. The first is the same as before. The second, the main part, has three parts: the outer beneficial empowerment, the inner power empowerment, and the secret profound empowerment. First, the vase empowerment, the empowerment of the five essences, the head ornament, the crest jewel, the garland, the armor, the victory banner, the umbrella, and the empowerment of food and drink, these nine are the same as before. In particular, the tenth, the mudra empowerment.