English
There are two types of entering and empowerment: entering the mandala and empowerment. Firstly, in terms of the procedure, "entering" refers to: bathing, covering the face, asking questions, offering the body, dispelling obstacles, blessing as the deity, giving vows, descending the deity, water empowerment, proclamation, discarding jewels, descending the deity, diligence, opening the eyes, showing the mandala, feast offering, and offerings, totaling sixteen. Bathing, covering the face, asking what one likes, offering the body to the Buddha of the three times, dispelling obstacles, blessing as the deity, the sixth is the same as before. Here, giving vows, bestowing vows, performing water empowerment, proclaiming vows, these four mean: bestowing the layperson's vow, bestowing the novice's vow, bestowing the bhikkhu's vow. I prostrate to the all-knowing one! I respectfully bow to the lamas such as Holder of Light and Taming the Wild! In order to clarify the ritual of actions, I will write down a few instructions. First of all, all of you sit properly. You who wish to enter the Buddha's teachings must be free from obstacles and hindrances. Asking whether there are obstacles will reveal the answer. To some questions, if it is so, answer "yes," if not, answer "no." Are you not a non-Buddhist? Are you not under fifteen years old? Are you fifteen years old but unable to drive away crows? Able to drive away crows but not under seven years old? Are you not a slave or similar? Are you not in debt? Have you not received permission from your parents? Have you not received permission from your parents, and is your residence not far from here? Are you not sick? Have you not slandered a bhikkhuni? Do you not live by stealing? Do you not live in different places? Is it not a place where one should not live? Are you not a eunuch? Are you not a hermaphrodite? Are you not an emanation? Are you not an animal? Have you not entered a non-Buddhist path? Have you not killed your mother? Have you not killed your father? Have you not killed an Arhat? Have you not caused division in the Sangha? Have you not maliciously drawn blood from the Tathagata? Have you not committed any of the four root downfalls? Have you not been expelled for violating the law of causality and not admitting punishment?
Chinese
请尊者接受。这样重复三次。第三次时，阿阇梨应详细说明。之后，你便获得了居士戒。阿阇梨应说“已得”，居士应说“善哉”。之后，你便获得了居士的戒律。仅仅获得是不够的，必须守护。为了了解守护之法，所以宣说学处。以前，诸位阿罗汉是如何守护的，我也要像他们一样守护，这样想，然后跟着我说。阿阇梨请听。如同诸位阿罗汉，直至生命终结，断绝杀生，从杀生中返回一样。我也，名为某某，从此时起，直至生命终结，断绝杀生，从杀生中返回。以此第一支，我学习、实践、行持诸位阿罗汉的教导。另外，如同诸位阿罗汉，直至生命终结，不予取，邪淫，妄语，谷酒，迷醉的酒，迷醉，舍弃放逸之处，从谷酒和调制的酒，迷醉，放逸之处返回一样。我也，名为某某，从此时起，直至生命终结，不予取，邪淫，妄语，谷酒，调制的酒，迷醉，舍弃放逸之处，从放逸之处返回。以此第五支，我学习、实践、行持诸位阿罗汉的教导。阿阇梨说“是方法”，居士应说“善哉”。这是居士的仪轨。之后，堪布对一位做助手的比丘说：某某比丘尼，是否要向僧团请求为这位具寿剃度？那位比丘问：这位具寿的障碍是否清净？如果说障碍已清净。
English
Please accept, venerable ones. Repeat this three times. On the third time, the Acharya should explain in detail. After that, you have received the vows of a layperson. The Acharya should say "Received," and the layperson should say "Excellent." After that, you have received the precepts of a layperson. It is not enough to just receive them; you must protect them. In order to know what to protect, the precepts are spoken. Just as the noble Arhats of the past protected them, I also think that I will protect them in the same way, and then repeat after me. Acharya, please listen. Just as those noble Arhats, until the end of their lives, abandoned killing and returned from killing, so too, I, named so-and-so, from this time onwards, until the end of my life, abandon killing and return from killing. With this first branch, I learn, practice, and act according to the teachings of those noble Arhats. Furthermore, just as those noble Arhats, until the end of their lives, abandoned taking what is not given, sexual misconduct, lying, grain alcohol, intoxicating liquor, intoxication, and places of carelessness, and returned from grain alcohol and prepared alcohol, intoxication, and places of carelessness, so too, I, named so-and-so, from this time onwards, until the end of my life, abandon taking what is not given, sexual misconduct, lying, grain alcohol, prepared alcohol, intoxication, and places of carelessness, and return from places of carelessness. With this fifth branch, I learn, practice, and act according to the teachings of those noble Arhats. The Acharya says, "It is the method," and the layperson should say, "Excellent." This is the ritual for a layperson. After that, the Khenpo says to a monk who is acting as an assistant: "So-and-so Bhikshuni, should we make a request to the Sangha to ordain this venerable one?" That monk asks: "Are the obstacles of this venerable one purified?" If they say that the obstacles are purified.
Chinese
让僧众行三次礼拜，到将要受戒者的背后站立，以恭敬之心说道：僧众尊者们，请垂听！名为某某的有情，欲于某某堪布处出家。他从不剃发、不留须、身着白衣的在家之人，欲于善说之律中出家。名为某某者，欲出家，剃除须发，披上袈裟，以坚定之信心，舍弃家庭而出家。于名为某某的堪布处出家，愿其一切障碍之法皆得清净。若此人临终，是否允许其出家？若一切僧众认为清净，则应答“是”。此乃请求出家之仪轨。之后，于堪布前顶礼而坐。堪布说：你若自行出家，则不合规矩，出家需有一位堪布。堪布的含义，在梵语中为“邬波”（梵文：उप，梵文天城体：उप，梵文罗马拟音：upa，汉语字面意思：近）之意。加上“提拉”（梵文：धिला，梵文天城体：धिला，梵文罗马拟音：dhila，汉语字面意思：智慧），“萨提那”（梵文：सतिन，梵文天城体：सतिन，梵文罗马拟音：satina，汉语字面意思：存在）三个词根，则为“邬波驮耶”（梵文：उपाध्याय，梵文天城体：उपाध्याय，梵文罗马拟音：upādhyāya，汉语字面意思：导师）。藏语中，意为“近取”，故称堪布，意为此人将信任托付于我，故应以慈悲之心接纳，使其得见遍知之佛。邬波萨提尼（梵文：उपसतिनि，梵文天城体：उपसतिनि，梵文罗马拟音：upasatini），藏语中，意为“近接”，故称堪布。意为从前未具戒者，今请求依次授予戒律。邬波哈拉纳（梵文：उपहारण，梵文天城体：उपहारण，梵文罗马拟音：upahāraṇa），意为“近授”，故称堪布。意为得戒之后，因不知遮止、应行、轻罪之界限，故请求一切皆予教导。然另有十一种说法，谓堪布乃引导从追求世间利益、嫉妒中解脱、希求解脱之人。从前为授予居士戒之阿阇黎，今欲请求出家之堪布，故思及此，便模仿我之言行。阿阇黎，请垂听！我名为某某者，请阿阇黎为我之堪布，请阿阇黎作我之堪布。阿阇黎堪布
English
Have the Sangha perform three prostrations, and go behind the one to be ordained, stand up, and say with reverence: Venerable Sangha, please listen! A sentient being named so-and-so, wishes to be ordained at the hands of so-and-so Khenpo. He, who is a householder wearing white clothes, with unshorn hair and beard, wishes to be ordained in the well-spoken Vinaya. The one named so-and-so, wishes to be ordained, having shaved his hair and beard, and wearing saffron robes, with steadfast faith, leaving home for homelessness. He is being ordained at the hands of the Khenpo named so-and-so, may all his obstructing dharmas be purified. If this person is dying, is it permissible for him to be ordained? If all the Sangha deems it pure, they should answer "Yes." This is the ritual for requesting ordination. Afterwards, prostrate and sit before the Khenpo. The Khenpo says: If you ordain yourself, it is not proper, ordination requires a Khenpo. The meaning of Khenpo, in Sanskrit, is "Upa" (Sanskrit: उप, Devanagari: उप, Romanization: upa, literal meaning: near). Adding the three roots "Dhila" (Sanskrit: धिला, Devanagari: धिला, Romanization: dhila, literal meaning: wisdom), "Satina" (Sanskrit: सतिन, Devanagari: सतिन, Romanization: satina, literal meaning: existence), it becomes "Upadhyaya" (Sanskrit: उपाध्याय, Devanagari: उपाध्याय, Romanization: upādhyāya, literal meaning: teacher). In Tibetan, it means "taking near," hence called Khenpo, meaning this person entrusts trust to me, so I should accept him with compassion, so that he may see the all-knowing Buddha. Upasatini (Sanskrit: उपसतिनि, Devanagari: उपसतिनि, Romanization: upasatini), in Tibetan, means "connecting near," hence called Khenpo. It means that from someone who previously did not have vows, now requests to be granted vows in sequence. Upaharana (Sanskrit: उपहारण, Devanagari: उपहारण, Romanization: upahāraṇa), means "bestowing near," hence called Khenpo. It means that after receiving the vows, because one does not know the boundaries of what to prohibit, what to do, and minor offenses, one requests that everything be taught. However, there are eleven other explanations, saying that Khenpo is the one who guides those who seek liberation from pursuing worldly benefits and jealousy. Previously, it was the Acharya who bestowed the lay vows, now thinking of requesting a Khenpo for ordination, so contemplate this and imitate my words and actions. Acharya, please listen! I, named so-and-so, request the Acharya to be my Khenpo, please Acharya be my Khenpo. Acharya Khenpo
Chinese
我将使之成为土地的主人。 像这样重复两遍三遍。 第三句时，堪布说：堪布，我将完全地使之成为主人。 应该这样说。 堪布说：这是方法。 侍者说：好的。 这是向堪布祈请。 之后，帮助者乐于剪去顶髻。 询问是否乐意，如果乐意就剪。 之后进行沐浴。 然后，堪布应该给予袈裟。 首先，让他用头触碰堪布的脚，行三次礼，然后放在面前。 将上衣交给他，说：这是上衣，是经常穿在上身的法衣，叫做上衣，要仔细守护，区别于在家居士和外道。 保护身体不暴露，免受风、太阳的冷热侵袭。 这是佛陀赐予的，作为僧人忆念的覆身之物。 你也应该依靠这样的衣服，努力证得佛果。 然后，将下裙交给他，说：这是穿在下身的法衣，叫做下裙，保护身体不暴露，免受羞耻之处的侵扰。 要仔细守护，区别于在家居士和外道。 这是佛陀赐予的，作为僧人忆念的下身覆身之物。 你也应该依靠这样的衣服，努力证得佛果，所以要珍惜这件衣服。 然后，又将钵交给他，说：这是钵，当去乞食时，为了不与在家居士的食器和外道的乞讨钵混淆，佛陀以八种损害作为标志来守护它，就像它盛满食物一样。 这是佛陀赐予的标志，你应该让自己充满功德，所以也要珍惜这个钵。 然后，将坐垫交给他，说：这是坐垫，当在家居士的白色之人享用僧团的住所时，也要珍惜这个坐垫。 这是滤水器，如果需要过滤水中的生物，就用它来享用僧团的供养。 然后，堪布说：穿上衣服，愿解脱的旗帜稳固。 愿以清净的行为度过一生的终结。 愿以羞耻和惭愧穿上衣服。
English
I shall make him the master of the land. Repeat this two or three times in the same way. On the third sentence, the preceptor should say: 'Preceptor, I shall completely make him the master.' One should say this. The preceptor should say: 'This is the method.' The attendant should say: 'Good.' This is requesting the preceptor. After that, the helper is happy to cut the topknot. Ask if he is happy, and if he is, cut it. After that, perform the ablution. Then, the preceptor should give the ochre robe. First, have him touch the preceptor's feet with his head, prostrate three times, and then place it in front. Hand over the upper robe and say: 'This is the upper robe, the Dharma robe that is always worn on the upper body, called the upper robe. Carefully guard it, distinguishing it from householders and non-Buddhists. Protect the body from being exposed, and from the unbearable heat and cold of the wind and sun. This is given by the Buddha as a covering for the upper body to help monks remember. You too should rely on such a robe and strive to attain Buddhahood, so cherish it.' Then, hand over the lower robe and say: 'This is the Dharma robe worn on the lower body, called the lower robe, protecting the body from being exposed and from shameful places. Carefully guard it, distinguishing it from householders and non-Buddhists. This is given by the Buddha as a lower body covering to help monks remember. You too should rely on such a robe and strive to attain Buddhahood, so cherish this robe.' Then, hand over the begging bowl and say: 'This is the begging bowl. When going for alms, in order to avoid confusing it with the eating utensils of householders and the begging bowls of non-Buddhists, the Buddha has guarded it with eight harms as a sign, just as it is filled with food. This is a sign given by the Buddha that you should enrich yourself with qualities, so also cherish this begging bowl.' Then, hand over the mat and say: 'This is the mat. When the white person of the householder enjoys the dwelling place of the Sangha, also cherish this mat.' This is a water strainer. If it becomes necessary to strain living creatures from the water, use it to enjoy the offerings of the Sangha. Then, the preceptor says: 'Wearing the robe, may the victory banner of liberation be firm. May you live to the end of a life of pure conduct. May you wear the robe with shame and modesty.'