Chinese
接受成为在家戒者是不可以的。像这样让他们承诺成为在家戒者和沙弥后，接下来该做什么呢？接下来，应该以承诺的方式宣说学处，也就是说，在承诺成为在家戒者和沙弥之后立即宣说。所谓“宣说学处”，就是宣说学处，在家戒者的学处有五条，沙弥的学处有十条。如此教导说：如此教导说：请上师摄受我为在家戒者，直到我生命终结。请上师摄受我为沙弥，直到我生命终结。 在那句话之后，应该宣说对于他们两者来说，哪些是学处的基础。如何以“我将舍弃这个和那个”的方式，或者以否定的方式“我不应该做这个和那个”呢？因此，说应该以承诺的方式去做，也就是以行为的方式。就像那些圣者阿罗汉们以“直到生命终结”等开始，对于在家戒者，应该宣说从“我舍弃杀生，我将从杀生中 वापस (梵文罗马拟音：vāpas，汉语字面意思：返回) ”开始，直到“同样，我将从谷物酒和加工过的酒，即导致醉酒和放逸之处 वापस (梵文罗马拟音：vāpas，汉语字面意思：返回) ”为止的五条。同样，对于沙弥，应该宣说从杀生等开始，直到“我将从接受金银 वापस (梵文罗马拟音：vāpas，汉语字面意思：返回) ”为止的十条。谁应该使某人受持在家戒，并且在受持在家戒之后，谁又应该使某人受持沙弥戒呢？因此，说应该自己使之受持在家戒后，交给请求僧团的比丘。所谓“自己”，是指堪布，因为出家完全由堪布决定。而且，他自己首先会说：“我将让你出家”，所以，堪布自己想要让他出家的人，在让他受持在家戒，给予在家戒的戒律之后，应该将他交给比丘。ཇ
English
It is not permissible to accept someone as a lay follower. Having made them promise to be a lay follower and a novice monk, what should be done next? Next, the precepts should be declared in a manner of promising, that is, immediately after promising to be a lay follower and a novice monk. The term "declaring the precepts" means declaring the precepts; the precepts for lay followers are five, and for novice monks are ten. Thus it is taught: Thus it is taught: Please, teacher, accept me as a lay follower until the end of my life. Please, teacher, accept me as a novice monk until the end of my life. After that statement, it should be declared what the basis of the precepts is for both of them. How should it be done, saying, "I will abandon this and that"? Or in a negative way, "I should not do this and that"? Therefore, it is said that it should be done in a manner of promising, that is, in a manner of action. Just as those noble Arhats begin with "until the end of life," for lay followers, it should be declared from "I abandon killing, I will वापस (Sanskrit Romanization: vāpas, Literal meaning: return) from killing," up to "Likewise, I will वापस (Sanskrit Romanization: vāpas, Literal meaning: return) from grain alcohol and processed alcohol, which are places of intoxication and carelessness." Similarly, for novice monks, it should be declared from killing, etc., up to "I will वापस (Sanskrit Romanization: vāpas, Literal meaning: return) from taking gold and silver." Who should cause someone to take the lay precepts, and after taking the lay precepts, who should cause someone to take the novice precepts? Therefore, it is said that after causing him to take the lay precepts himself, he should be handed over to the monk who requests the Sangha. "Himself" means the abbot, because ordination is entirely under the abbot's authority. Moreover, he himself will first say, "I will ordain you," so the abbot himself, wanting to ordain someone, after causing him to take the lay precepts, giving the vows of the lay precepts, should hand him over to the monk. ཇ
Chinese
如果问这是什么，这是禀白，是使之理解。如果问向谁禀白，是向僧团，即向比丘的僧团禀白。如此说示：最初仅仅由堪布给予想要出家者以居士戒。在那之后，应当交付给禀白这件事的比丘，这是用“请向僧团禀白”的词语来引导的同义词。如同经中也说，在那之后，应当交付给禀白这件事的比丘。在此禀白做什么呢？禀白也 询问是否完全清净，如果清净就禀白，这是说：是否完全清净，是指是否障碍之法完全清净。如是交付，询问想要出家者的堪布，如果清净，就向僧团禀白想要出家者。僧团，诸位尊者，请听我说。名为某某的这个人，想要从堪布名为某某者处出家，用包括“在家白衣者”等的咒语来禀白。如此说示：禀白的比丘应当询问想要出家者的堪布，想要出家者是否障碍之法完全清净。如果堪布说完全清净，因为那是完全清净的，所以禀白的比丘在那时应当向僧团禀白完全清净的想要出家者。如果问向怎样的僧团禀白，说：全部聚集在一起也可以，在各自的住所安住也可以。全部聚集在一起，是指向全部聚集在一起的僧团，即向全部聚集在一起而安住的僧团。各自的住所，是指在各自的住所安住。二者都可以的语气，是指两种方式都开示的同义词，用这种方式禀白也可以，用这种方式禀白也可以。如此说示：当所有僧团聚集在一个地方时，那时禀白也可以。或者当成为僧团的比丘们在各自的住所安住的
English
If asked what this is, it is a report, to make it understood. If asked to whom to report, it is to the Sangha, that is, to report to the Sangha of monks. Thus it is shown: Initially, the Upasaka vow should be given by the abbot to the one who wishes to renounce. After that, it should be entrusted to the monk who will report this matter, which is a synonym for guiding with the words "Please report to the Sangha." As it is also said in the scriptures, after that, it should be entrusted to the monk who will report this matter. What is done by reporting here? By reporting also, ask if it is completely pure, and if it is pure, then report, saying: Is it completely pure, meaning are the obstructing dharmas completely pure? Thus entrusted, ask the abbot of the one who wishes to renounce, and if it is pure, then report the one who wishes to renounce to the Sangha. Sangha, venerable ones, please listen to me. This person named so-and-so wishes to renounce from the abbot named so-and-so, and report with mantras including "householder in white clothes." Thus it is shown: The reporting monk should ask the abbot of the one who wishes to renounce, whether the obstructing dharmas of the one who wishes to renounce are completely pure. If the abbot says it is completely pure, because it is completely pure, then the reporting monk should then report the completely pure one who wishes to renounce to the Sangha. If asked to what kind of Sangha to report, it is said: It is also acceptable to gather all together, or to abide in their respective dwellings. All gathered together refers to the Sangha that is all gathered together, that is, to the Sangha that abides all gathered together. Respective dwellings refers to abiding in their respective dwellings. The tone of both being acceptable is a synonym for showing both ways, it is also acceptable to report in this way, and it is also acceptable to report in this way. Thus it is shown: When all the Sangha has gathered in one place, then it is also acceptable to report. Or when the monks who have become the Sangha are abiding in their respective dwellings,