Chinese
祈请文。在那之后，让他向羯磨阿阇梨顶礼，然后这样说：您要使他受具足戒，需要没有违缘障碍。为了知道有没有障碍而提问，秘密示导的阿阇梨也要私下询问。虽然已经问了，但因为障碍是突发的，所以也可能立即出现。以前没想起来的，也可能想起来。因为有僧众欢喜等等诸多必要，所以在这里也要询问，如实回答，得到一致的回答。具寿，您谛听！这是您的真实之时，我将向您稍微提问，您不要胆怯，对的就说是的，不对的就回答不对。您是男人吗？他回答说是的。具有男根吗？他回答说具有。年满二十岁了吗？回答说满了。您的三法衣和钵具足吗？他回答说具足。您的父母健在吗？如果回答说健在，就问：您父母允许吗？他回答说允许。如果说死了，就问：您不是奴隶吧？不是小偷吧？不是负债者吧？不是争讼者吧？不是被卖者吧？不是被国王贬斥者吧？没有恐吓国王吧？没有做过危害国王的事情吧？没有让人做过吧？不是被认为是强盗吧？不是阉人吧？不是非男非女吧？没有诋毁过比丘尼吧？不是为了盗窃而住在此处吧？不是以其他身份住在此处吧？不是不应居住者吧？不是外道徒吧？不是加入外道徒行列者吧？没有杀过父亲吧？没有杀过母亲吧？没有杀过阿罗汉吧？没有制造僧团分裂吧？没有恶意地让如来流血吧？不是双性人吧？不是畜生吧？这样提问。他应该回答说不是。您有没有欠别人很多或很少的债，有没有一点点欠债？如果说欠债了，就问：受具足戒后能还清吗？他回答说能。您以前不是出家之人吧？他回答说不是。
English
The prayer. After that, have him prostrate to the Karma Acarya, and then say this: You are to ordain him, and there must be no obstacles or hindrances. In order to know whether there are obstacles or not, ask, and the Acarya who secretly instructs should also ask privately. Although he has already been asked, since obstacles are sudden, they may occur immediately. What was not remembered before may be remembered. Because there are many necessities such as the Sangha being pleased, etc., so here also ask, answer truthfully, and receive a consistent answer. Venerable one, listen! This is your time of truth, and I will ask you a little. Do not be afraid, and say 'yes' to what is true, and answer 'no' to what is not. Are you a man? He should answer 'yes'. Do you have male faculties? He should answer 'yes'. Are you twenty years old? He should answer 'yes'. Are your three robes and alms bowl complete? He should answer 'yes'. Are your parents alive? If he answers 'alive', ask: Do your parents allow it? He should answer 'yes'. If he says 'dead', ask: Are you not a slave? Are you not a thief? Are you not in debt? Are you not a litigant? Are you not sold? Are you not banished by the king? Have you not threatened the king? Have you not done anything harmful to the king? Have you not had someone do it? Are you not known as a robber? Are you not a eunuch? Are you not a hermaphrodite? Have you not slandered a Bhikshuni? Are you not staying here to steal? Are you not staying here under a different identity? Are you not someone who should not be staying here? Are you not a heretic? Are you not someone who has joined the ranks of heretics? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat? Have you not caused dissension in the Sangha? Have you not maliciously drawn blood from the Tathagata? Are you not a hermaphrodite? Are you not an animal? Ask this. He should answer 'no'. Do you owe anyone a lot or a little debt, is there any debt at all? If he says he owes debt, ask: Can you pay it off after being ordained? He should answer 'yes'. Were you not previously ordained? He should answer 'no'.
Chinese
说。 怎样现在你出家了吗，这样问。 他说，是的。 你梵行清净行持了吗，这样问。 他说，清净行持了。 你的名字是什么？ 他说，我的名字是这个。 你的亲教师的名字是什么？ 为了意义之后说名字，我的亲教师的名字是这个。 从这以下，检查你自己的身体有没有，回答说一边就可以了。 有寿命者，你听着。 人们的身体上产生这样的疾病的形态。 就像这样，麻风病和，痘，眼翳和，小痘和，白癜风和，犬疥癣和，瘙痒和，癣和，脚癣和，喉咙病和，消瘦和，健忘和，饥饿和，白癣和，脚肿和，梦遗和，瘟疫和，烈性传染病和，一天发作的疟疾和，两天发作的疟疾和，三天发作的疟疾和，四天发作的疟疾和，集合发作的疟疾和，每天发作的疟疾和，常发疟疾和，疟疾发作衰弱和，疮和，疖子和，疥疮和，呕吐和，呼吸不畅和，肿胀和肢体疼痛和，肿瘤和，血液病和，胆病和痔疮和，想呕吐和，小便不通和，口吃和，身体发热和，肋骨两侧发热和，骨头疼痛等。 身体的这些疾病像这样的任何一种，或者像这样的其他疾病，你的身体上没有吗，没有这些吗，这样说。 结合。 说一个。 真实的法，从哪里来的业的导师口诀，具足近圆戒的律仪，从哪个教证出发而显现的十种所依而产生，这样说。 那也用偈颂来归纳。 佛法僧和，亲教师导师近圆戒想，资具完全清净和，祈请和事业是现前，这样说了。 第一，佛现前。 教法的主人是释迦牟尼佛，因此，他的身体具有极其安住的功德。 需要就具备。 第二，法现前，是教证和证悟的法。 俱舍论中说： 导师的殊胜法有两种，即教证和证悟的自性。
English
Say. How are you ordained now, ask like that. He says, yes. Have you practiced pure conduct well, ask like that. He says, I have practiced well. What is your name? He says, my name is this. What is the name of your preceptor? For the sake of meaning, mention the name afterwards, my preceptor's name is this. From here onwards, examine whether you have it on your body or not, it is enough to answer one side. O fortunate one, listen. Because such forms of diseases arise in the bodies of people. Like this, leprosy and, smallpox and, cataract and, smallpox and, vitiligo and, mange and, itching and, ringworm and, athlete's foot and, throat disease and, emaciation and, forgetfulness and, hunger and, tinea capitis and, foot swelling and, nocturnal emission and, plague and, severe epidemic and, one-day fever and, two-day fever and, three-day fever and, four-day fever and, intermittent fever and, daily fever and, chronic fever and, feverish weakness and, sores and, boils and, scabies and, vomiting and, difficulty in breathing and, swelling and limb pain and, tumors and, blood disease and, bile disease and hemorrhoids and, nausea and, urinary retention and, stuttering and, body heat and, rib heat and, bone pain, etc. Any of these bodily diseases like this, or other diseases like this, do you not have them on your body, do you not have them, say like that. Combination. Say one. The actual Dharma, from where the instructions of the karmic teacher come, the discipline of full ordination, arising from which scripture, is said to arise based on ten manifest supports. That is also summarized in verses. Buddha, Dharma, and Sangha, preceptor, teacher, desire for full ordination, equipment completely pure, request and action are manifest, thus it is said. First, the Buddha is manifest. The master of the teachings is Buddha Shakyamuni, therefore, his body possesses extremely abiding qualities. If needed, it is complete. Second, the Dharma is manifest, it is the Dharma of teaching and realization. In the Abhidharmakosha, it says: The teacher's excellent Dharma has two aspects, namely the nature of teaching and realization.
Chinese
如是说，故而教法的所依，经函也具备。证悟之法，也因堪布、阿阇黎、僧众都安住于心续中而圆满。第三，成为现前僧众，数量圆满，体性圆满，宣说了无有相违的三种法，如果需要祈请也圆满。第四，成为现前堪布，作为比丘教法的支分，清净无间断地获得比丘戒满十年，以及作为贤善且能饶益的支分，宣说了五种名称中任一近事，二十一种中任何一种，如果需要也圆满。第五，成为现前阿阇黎，有两种。秘密传授的阿阇黎，适合补充，需要一个远离四种非行，善于秘密询问障碍并引入内部的人，如果需要也圆满。事业阿阇黎，适合补充，需要一个能在僧众中善巧地进行羯磨的人，如果需要也圆满。第六，想要获得比丘戒的现前者，是指你们。其中有作为所依的方面和作为意乐的方面两种，作为所依的方面，因为非悦耳之声，十四种戒律衰损，以及非人众生不能生起别解脱戒，所以需要生于三洲任何一洲的人，不是女性仪轨之时，需要具有男根，从实物意乐的角度来说，需要年满二十岁，或者具有辨识能力以上，或者相续中已经获得沙弥戒以上，如果需要就圆满。第二，作为意乐的方面，是应取的决定出离之律仪，因此需要具有坚定的出离轮回之心，从内心深处想要受戒，在正行之时，具有方便智慧的能力，需要具足远离五种决定和四种，轮回是三界或者六道。超越轮回是三种菩提，对于轮回，六道众生各自的痛苦极其强烈，所以时间漫长。经中说：有情地狱为烈火所损，饿鬼为饥渴所损，旁生互相啖食所损，天人因放逸所损，人类为营生所损，轮回如针尖，从未有安乐。如是说。薄伽梵
English
Thus it was said, therefore the support of the Dharma of the scriptures, the book volumes, are also present. The Dharma of realization is also complete because the Khenpo, Acharya, and Sangha all reside in the mindstream. Third, becoming the manifest Sangha, the number is complete, the nature is complete, and the three non-contradictory Dharmas have been taught, and if it is necessary to make requests, it is also complete. Fourth, becoming the manifest Khenpo, as a branch of the Bhikshu Dharma, having received the Bhikshu vows purely and without interruption for ten years, and as a branch of being wise and beneficial, teaching any one of the five names of close association, any one of the twenty-one, if needed, is also complete. Fifth, becoming the manifest Acharya, there are two types. The Acharya who teaches secretly is suitable to fill the position, needing someone who is free from the four non-conducts, and is skilled and willing to secretly inquire about obstacles and bring them inside, if needed, is also complete. The Acharya of action is suitable to fill the position, needing someone who knows how to perform Karma skillfully in the midst of the Sangha, if needed, is also complete. Sixth, those who desire to receive the Bhikshu vows, the manifest ones, are referring to you all. Among them, there are two aspects: the aspect of the basis and the aspect of intention. As for the aspect of the basis, because of unpleasant sounds, the fourteen transgressions, and the fact that Pratimoksha vows do not arise in non-human beings, it is necessary to be born as a human in any of the three continents, and not during the time of female rituals, it is necessary to have male faculties, and from the perspective of substantial intention, it is necessary to be twenty years old or older, or to have the ability to discern, or to have already received the Shramanera vows or higher in the mindstream, if needed, it is complete. Second, as for the aspect of intention, it is the discipline of definite renunciation to be adopted, therefore it is necessary to have a firm intention to transcend suffering, to sincerely desire to take the vows from the depths of one's heart, to have the ability of skillful means at the time of the main practice, and to have the five certainties and be free from the four. Samsara is the three realms or the six realms. Transcending Samsara is the three types of Bodhi, and for Samsara, the suffering of each of the six realms is extremely intense, so it is long-lasting. The Sutra says: Sentient beings in hell are consumed by hellfire, hungry ghosts are consumed by hunger and thirst, animals are consumed by eating each other, gods are consumed by carelessness, humans are consumed by livelihood, Samsara is like the tip of a needle, there is never happiness. Thus it was said. Bhagavan
Chinese
过去慈怙主也说过：轮回无始无终，生死流转的道路有五种。就像不净之物没有香味一样，五道之中也没有安乐。它的痛苦如火如兵器，又如冰雪海洋等产生触觉一样。因此，三界或六道本质上是忧伤或痛苦的。超越这些的是三种菩提。其中，最殊胜或最主要的是遍知一切的佛陀。因此，必须证得它。仅仅自己证得佛陀是不够的，因为一切众生都曾无数次地做过自己的父母，并且以各种利益和安乐施予恩惠。经中说：母亲的尸体堆积如油麻，即使计算成山，也无法穷尽地的数量。又说：一个众生做过父亲的，马和象等坐骑，充满三千世界也嫌小，其他的二足动物也是如此。因此，认识到恩人是恩人叫做知恩，报答恩情叫做报恩。如果有了这二者，暂时和究竟的利益和安乐都会产生。经中说：知恩且报恩，不浪费恩情的人，吉祥的保护神会常伴左右。因此，用其他方法无法报答，必须以超越痛苦的安乐来报答。如月官论师说：在无数次的生死轮回中，对那些施予无量利益的人们，报答他们恩情，除了涅槃之外还有什么呢？因此，仅凭现在的能力无法报答佛陀，为了这个目的，我首先必须证得佛陀。证得佛陀如果缺少因，或者颠倒，或者不圆满，就无法证得。因圆满且不颠倒的就是三学。其中，真实的因是无漏的智慧，但它依赖于禅定，而禅定又从清净的戒律中产生。经中说：安住于戒律，依靠戒律，就能证悟圣者的真谛。戒律就像一切因和非因的土地一样，被称为一切功德的基础和依靠。
Chinese
在七种或八种律仪中，比丘的律仪是最好的。《菩提道灯论》中说：“在声闻解脱的七种律仪中，如来所说，梵行之德最为殊胜，即是比丘的律仪。”因此，总而言之，为了所有众生的利益，要获得圆满的佛果。为此，要常常想着受持并守护清净的比丘律仪。所谓想要获得涅槃的坚定想法，就是要生起这种想法。从内心深处想要受戒，并且在实际受戒时，如果需要具备方便智慧的能力，也已经具备。四者与五种决定相离，如《俱舍论释》中所说：“如果不对众生、支分、处所、种姓和寿命作决定，就能获得。”其含义是，舍弃那些说比丘不应做的事，成办那些说应做的事，这样就具备了。总而言之，这些都具备了想要受具足戒的显现所需的一切。第七，对于显现的资具，需要具备堪布加持并赐予的法衣和钵，以及阿阇梨以言语赐予的滤水器。第八，对于显现的完全清净，需要不具足障碍，因此询问了内外两种障碍，你回答没有，所以具备了。第九是祈请，第十是显现的羯磨，现在就要进行。其中有四种祈请，祈请已经完成。陈述第三遍的自性，陈述行为已经过去，陈述作用是为了这个缘故。当出现“僧伽的”这个词时，就会生起律仪，所以如果能想到在那里生起律仪也很好，即使没有想到，律仪也会在那里生起。你不需要重复。请从比丘正行中专心听取。请僧伽的诸位比丘听取。这位具寿名为某某，想要从僧伽中受具足戒，这位具寿名为某某，以堪布名为某某，从僧伽中祈请受具足戒，是男子，也具足男根，也已满二十岁，并且拥有这三件法衣和