Chinese
于佛陀处我皈依，断绝贪欲诸尊胜，于法处我皈依，僧众之中诸尊胜，于僧处我皈依。世尊如来应供正遍知释迦牟尼佛，释迦狮子，释迦王，主尊您出家之后，我亦随之出家，舍弃在家之相，完全受持出家之相。如是念诵两遍三遍。堪布说：是方便。出家者说：是好的。这是对堪布的出家仪轨。此后，堪布对阿阇黎说：某某比丘，询问这位具寿是否有无遮障？堪布说没有遮障。阿阇黎说：您授予沙弥戒，需要消除违缘遮障，具足顺缘。遮障由堪布询问，您自己回答没有，所以没有遮障。仅此不够，还需要具足五种顺缘，其中，国土顺缘，此地之主是释迦牟尼佛，因此需要一个具有佛像，并且安住的，如同出家者形象的，如同真佛一般安住的。法有教法和证法两种，教法中，作为十二部经之所依的经书和书本安住于此。证法，堪布阿阇黎僧伽等，各自的法脉中安住。沙弥戒依止堪布阿阇黎而生，然而，作为生起惭愧的所依，具信的僧众也安住于此。堪布作为僧团的支分，受比丘戒后十年之间没有间断地学习，作为贤善和利益的支分，二十一种五蕴中，需要具足任何一种。阿阇黎需要具足清净比丘戒，并且精通沙弥仪轨的传授。第二，相符之缘，身体之相，需要头发和胡须剃除干净，并且沐浴。衣服之相，袈裟，裙子，下裙，以及滤水器等，需要堪布以言语赐予。第三，相续堪能的顺缘。
English
In the Buddha I take refuge. Supreme among those free from desire. In the Dharma I take refuge. Supreme among assemblies. In the Sangha I take refuge. The Bhagavan, the Tathagata, the Arhat, the perfectly complete Buddha, Shakyamuni Buddha, Shakya Simha, King of the Shakyas. After the chief one has gone forth, I shall also go forth. I abandon the signs of a householder. I shall perfectly take up the signs of one who has gone forth. Thus, he repeats it twice or three times. The preceptor says: "It is a means." The one going forth says: "It is good." This is the going-forth ceremony for the preceptor. After that, the preceptor says to the Acharya: "So-and-so bhikshu, ask this venerable one if there are any obstacles." If the preceptor says, "The obstacles are purified," then the Acharya says, "You, as a shramanera, need to have abandoned obstacles that are contrary to the vows and have complete favorable conditions." The preceptor asks about the obstacles. You yourself answer that there are none, so there are no obstacles. That is not enough; one needs to have five complete favorable conditions. Among them, the favorable condition of the land: the owner of this teaching is Shakyamuni Buddha, so one needs to have an image of him that is well-established and abiding, in the manner of a renunciate, abiding as if it were the actual Buddha. The Dharma has two aspects: the Dharma of scripture and the Dharma of realization. Among the Dharma of scripture, the scriptures and books that serve as the basis for the twelve branches of scripture are present. The Dharma of realization, the preceptor, the Acharya, the Sangha, and so forth, abide appropriately in their respective lineages. Although the shramanera vows arise in dependence on the preceptor and Acharya, the Sangha of faith, which is the basis for the arising of shame and embarrassment, also abides here. The preceptor, as a member of the Sangha, having been fully ordained as a bhikshu and having studied without interruption for ten years, and as a member of wisdom and benefit, needs to possess any one of the twenty-one aggregates of five. The Acharya needs to possess pure bhikshu vows and be skilled in explaining the shramanera ceremony. Second, the favorable condition of conforming signs: the signs of the body: one needs to have the hair and beard shaved and have bathed. The signs of clothing: one needs to have the robes, the upper robe, the lower robe, and the water strainer, etc., which the preceptor has given with his words. Third, the favorable condition of being a suitable vessel for the lineage.
Chinese
因缘上，发出不悦耳的声音不会生起律仪，因此需要一个出生于三洲的人：出生于南赡部洲。十四种不男不女生不起律仪。因为不是女性仪轨的时候，需要具有男性生殖器，如果具备就圆满。需要从物质或疾病方面身体成熟。物质成熟是指出生后满七岁。思想成熟是指舍弃沙弥的舍弃之物。如果具备依靠对治的力量就圆满。如果具备以共同的皈依开始，包括近事男、出家和中间三者就圆满。第四个是随顺意乐的因缘所应取。因为是决定出离的律仪，为了获得它，需要具备：具有坚定的涅槃意乐；想要从内心深处受持；在正行的时候，具有能够知道获得的能力；需要远离五种决定，具备四种。其中第一个是涅槃和。存在两种涅槃。涅槃是轮回的名称。无论投生于何处，都没有安乐。地狱有寒热之苦。饿鬼有饥渴之苦。旁生有役使和互相吞食之苦。非天有争斗之苦。天人有堕落和死亡的痛苦。人类有生老病死等无量痛苦。从这些痛苦中解脱出来。必须获得究竟安乐的圆满佛陀。而且不能自己一个人获得，必须将安住在轮回中的这些有情全部安置于佛的果位。佛陀也不是无因而生。不是从不具足因和合和不圆满的因中产生，圆满且无错谬的因是道，学，三学。如是说，律如一切因与非因之大地，是功德一切之基，善能堪忍故。因此，为了获得有情的佛陀。为此，发愿受持沙弥律仪直到死亡并守护，这被称为具有坚定的想要获得涅槃的意乐，所以以前就有。如果没有，就需要生起。因为开玩笑和嬉笑不会生起律仪，所以从内心深处
English
Because unpleasant sounds do not generate vows, one needs to be born in one of the three continents: born in the southern Jambudvipa. The fourteen hermaphrodites do not generate vows. Because it is not a female ritual, it is necessary to have male genitals, and if one has them, it is complete. The body needs to be mature in terms of substance or illness. Material maturity means being seven years old after birth. Mental maturity means abandoning the objects to be abandoned by a novice. If one has the power to rely on antidotes, it is complete. If one has the common refuge as the beginning, including the lay devotee, ordination, and the three intermediate stages, it is complete. The fourth is what should be taken in accordance with the cause of agreeable intention. Because it is the discipline of definite renunciation, in order to obtain it, one needs to have: a firm intention of nirvana; the desire to take it from the depths of one's heart; and during the main practice, the ability to know that one has obtained it; one needs to be free from the five certainties and possess the four. The first of these is nirvana and. There are two kinds of nirvana. Nirvana is a name for samsara. No matter where one is born, there is no happiness. Hell has the suffering of heat and cold. Hungry ghosts have the suffering of hunger and thirst. Animals have the suffering of being exploited and eating each other. Asuras have the suffering of fighting and quarreling. Gods have the suffering of falling and anticipating death. Humans have immeasurable sufferings such as birth, old age, sickness, and death. Having been liberated from these sufferings. One must attain the complete Buddha of ultimate bliss. Moreover, one cannot attain it alone, one must place all these sentient beings dwelling in samsara on the level of Buddhahood. Buddhahood does not arise without a cause. It does not arise from incomplete causes and combinations, the complete and unerring cause is the path, learning, the three trainings. Thus it is said, "Discipline is like the earth for all causes and non-causes, it is the basis of all qualities, because it is well able to endure." Therefore, in order to attain the Buddhahood of sentient beings. For this purpose, one says, "I will take the novice vows and keep them until death," which is called having a firm intention to attain nirvana, so it has been there from before. If it is not there, it needs to be generated. Because joking and laughing do not generate vows, so from the depths of one's heart
Chinese
需要一个完整的意愿。在实际的时候，有能力知道获得，被称为在三种仪轨的最后一种中产生，这是完整的。需要一个没有五种确定的东西。五种确定是：处所确定、寿命确定、时间确定、人确定、支分确定。如果把这些收集起来，从现在到死亡，放弃所有比丘不应该做的事情，想要成办所有应该做的事情，因为具备了没有五种确定的条件，所以就这样想吧！第五，在符合仪轨的因缘中，有加行、正行、后行三种，其中加行已经结束。正行是依靠皈依而产生的，即：佛、法、僧三宝，是想要解脱者的皈依处。依靠这些皈依处，将从一切痛苦中解脱。如是说，因此，将心托付给三宝，通过念诵皈依文三次来承诺，从而产生戒律。所以，请模仿我！诸位僧众请谛听，我名为……，从此时起，乃至生命终结，二足尊中第一，皈依佛！离欲者中第一，皈依法！僧众中第一，皈依僧！我乃至生命终结，请诸位尊者摄受我为沙弥。如是重复两次、三次。第三句由阿阇梨复述。阿阇梨说：是方便。沙弥说：善哉。这样，你的相续中就产生了沙弥的戒律。现在，在进入的仪轨中，有两种获得：时间之门和学处之说。就时间之门而言，虽然经部中从小的次第开始说，但为了你的相续安乐，如果从大的次第来说，时间计算的基础是年。今年是鼠年。就四季而言，冬季，月份确定为冬月的第一天上半天，在两个人和一个人的脚下，你的相续获得了戒律。在此之前受戒的人，因为比你年长，所以要向上敬献礼拜和侍奉，让他们坐在上座。现在……
English
One complete intention is needed. In the actual time, the ability to know that one has obtained it is called being born in the last of the three rituals, which is complete. Something without the five certainties is needed. The five certainties are: certainty of place, certainty of life, certainty of time, certainty of person, and certainty of limb. If these are collected, from now until death, abandon all that a śrāmaṇera should not do, wanting to accomplish all that should be done, because one possesses the condition of being without the five certainties, so think like that! Fifth, in the cause of conforming to the ritual, there are three: preparation, main part, and conclusion. The preparation is over. The main part is born relying on taking refuge, namely: the Buddha, Dharma, and Sangha, are the refuge of those who desire liberation. Relying on these refuges, one will be liberated from all suffering. As it is said, therefore, entrusting the mind to the Three Jewels, making the commitment by reciting the refuge formula three times, thus the vows are born. So, imitate me! Venerable ones, please listen. I, named..., from this time onwards, 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 assemblies, I take refuge in the Sangha! For as long as I live, please, venerable ones, accept me as a śrāmaṇera. Repeat that twice, three times. The third sentence should be repeated by the Acharya. The Acharya says: It is a means. The śrāmaṇera says: "Good!" Thus, the vows of a śrāmaṇera are born in your continuum. Now, in the ritual of entering, there are two ways to obtain it: the door of time and the statement of precepts. As for the door of time, although it is said in the Sutra from the subtle order, for the sake of your continuum's happiness, if we speak from the gross order, the basis of time calculation is the year. This year is the year of the Rat. As for the four seasons, the month is identified as the first day of the waxing moon of the first winter month, in the morning time, at the feet of two people and one person, your continuum has obtained the vows. Those who have taken vows before this, because they are older than you, should offer prostrations and service upwards, and let them sit in the higher seat. Now...
Chinese
您来教导那些受戒的人。让年轻人坐在下面是可以的。如果能做到礼拜和供养，就接受。让和自己同等的人坐在前面是可以的。这样做了，就会自然而然地尊重戒律，僧团集会时也不会迟到，世俗的善法和睦相处等都有必要，所以也要实践。之后，阿阇梨的入门仪轨有两种，这是一种，第二种是受戒后必须守护。为了守护，为了了解所守护的事项，所以要说戒律。以前，就像圣者阿罗汉们如何承诺和守护一样，我也要承诺和守护，这样想并模仿。然后说：阿阇梨请听我说。就像那些圣者阿罗汉们，直到生命终结都断绝杀生，从杀生中返回一样，我也以某某为名，从现在开始，直到生命终结，断绝杀生，从杀生中返回。以这第一个支分，我随学那些圣者阿罗汉的戒律。我随行。另外，我也随学那些圣者阿罗汉的戒律。我随修。我随行。另外，就像那些圣者阿罗汉们，直到生命终结都断绝不予取、非梵行、妄语、谷酒、调制酒、醉酒、放逸处、歌舞、音乐之声、花鬘、涂香、装饰和色彩、大床、高床、非时食和取金银，从取金银中返回一样，我也以某某为名，从现在开始，直到生命终结，断绝不予取、非梵行、妄语、谷酒、调制酒、醉酒、放逸处、歌舞、音乐之声、花鬘、涂香、装饰
English
You should teach those who take vows. It is okay for young people to sit below. If you can do prostrations and offerings, accept them. It is okay to put those who are equal to you in front. By doing this, you will naturally respect the precepts, and you will not be late for the Sangha assembly. There is a need for worldly virtues and harmony, so you should also practice them. After that, there are two types of initiation rituals by the Acharya, this is one of them, and the second is that after taking vows, you must protect them. In order to protect, in order to know what is to be protected, the precepts are spoken. In the past, just as the noble Arhats had promised and protected, I too will promise and protect, thinking and imitating in this way. Then say: Acharya, please listen to me. Just as those noble Arhats, until the end of their lives, had abandoned killing and returned from killing, so too, I, by the name of so-and-so, from this time onwards, until the end of my life, will abandon killing and return from killing. With this first branch, I follow the precepts of those noble Arhats. I follow. Furthermore, I also follow the precepts of those noble Arhats. I practice. I follow. Furthermore, just as those noble Arhats, until the end of their lives, had abandoned taking what is not given, unchaste conduct, lying, grain alcohol, concocted alcohol, intoxication, places of negligence, singing, dancing, the sound of music, garlands, perfumes, ornaments and colors, large beds, high beds, untimely food, and taking gold and silver, and returned from taking gold and silver, so too, I, by the name of so-and-so, from this time onwards, until the end of my life, will abandon taking what is not given, unchaste conduct, lying, grain alcohol, concocted alcohol, intoxication, places of negligence, singing, dancing, the sound of music, garlands, perfumes, ornaments