Chinese
出家仪轨之根本，珍宝阶梯。 洛钦达玛师利。 出家仪轨之根本，珍宝阶梯。 洛钦达玛师利。 名为出家仪轨之根本，珍宝阶梯之仪轨。 顶礼一切知晓的导师。 以智慧从轮回中解脱， 以慈悲调伏可调伏的众生。 示现教导的能仁，天中之天。 顶礼一切知晓的众生之导师。 百万调伏之法，百倍光明， 消除轮回的愚昧黑暗。 拥有功德之光的寂护。 愿您的意旨完全明晰地护佑我。 从出离心到不诽谤的戒律， 攀登珍宝阶梯之后， 在解脱的喜悦宫殿中， 讲述引导之事业仪轨。 这分为两部分： 前者是成为沙弥的仪轨， 后者是受比丘戒的仪轨。 首先， 在导师的身像前陈设供品。 两件法衣。 钵。 坐垫。 水滤等准备好之后， 让要出家的人在前面端坐。 堪布面向要出家的人，询问遮止法： 您因往昔的善业和愿力，为了使获得圆满的天界之身变得有意义，所以在佛陀的教法中出家，这是非常幸运的。 因此，必须将教法的核心——戒律的学处，传授给没有遮止、相续清净的人。 我通过询问来了解是否有遮止，所以请如实回答这些问题。 您不是外道徒吗？ 没有满十五岁吗？ 满了十五岁却不能驱赶乌鸦吗？ 能驱赶乌鸦但没有满七岁吗？ 不是奴隶等吗？ 没有欠债吗？ 没有得到父母的允许吗？ 没有得到父母的允许，而且离家不远吗？ 不是病人吗？ 没有诽谤比丘尼吗？ 没有以盗窃为目的吗？ 没有以不同身份存在吗？ 不是不应该存在的人吗？ 不是阉人吗？ 不是双性人吗？ 不是化生吗？ 不是畜生吗？ 没有加入外道吗？ 没有杀母吗？ 没有杀父吗？ 没有杀阿罗汉吗？ 没有分裂僧团吗？ 没有以恶意从如来身上出血吗？ 没有犯下四根本堕罪吗？
English
The Root Ritual of Ordination, the Jewel Staircase. Lotsawa Dharma Shri. The Root Ritual of Ordination, the Jewel Staircase. Lotsawa Dharma Shri. Herein resides the ritual called The Root Ritual of Ordination, the Jewel Staircase. Homage to the Teacher, the All-Knowing One. With wisdom, liberating from existence, With compassion, methods to tame those to be tamed. Showing the way, the Mighty Sage, the God of Gods. I bow to the All-Knowing, the Guru of beings. Hundreds of thousands of taming teachings, with hundreds of lights, Clearing away the darkness of delusion in samsara. Possessing the light of qualities, Śāntarakṣita. May his intention be fully clear in protecting me. From renunciation to the faultless discipline, Having ascended the Jewel Staircase, In the delightful palace of liberation, I will explain the ritual of guiding actions. This has two parts: The first is the ritual for becoming a novice monk, and the second is the ritual for full ordination. Firstly, in front of the Teacher's image, arrange offerings. Two Dharma robes. A begging bowl. A mat. A water strainer, etc., having prepared these, Have the one to be ordained sit upright in front. Then, the monk acting as the preceptor asks about obstacles: You, by the power of past virtue and aspiration, in order to make meaningful the attainment of a perfect heavenly body, are ordaining into the Buddha's teachings, which is extremely fortunate. Therefore, the essence of the teachings, the training in discipline, must be given to someone who is free from obstacles and whose mind-stream is pure. I will understand whether there are obstacles by asking, so please answer these questions truthfully. Are you not a non-Buddhist? Are you not under fifteen years old? Having reached fifteen years, are you unable to scare away crows? Able to scare away crows, but not under seven years old? Not a slave, etc.? Not in debt? Not without parental permission? Not without parental permission and not living far from home? Not ill? Not having slandered a nun? Not dwelling with the intention to steal? Not existing in a different form? Not someone who should not exist? Not a eunuch? Not a hermaphrodite? Not a spontaneously born being? Not an animal? Not having joined a non-Buddhist group? Not having killed your mother? Not having killed your father? Not having killed an Arhat? Not having caused dissension in the Sangha? Not having drawn blood from the Thus-Gone One with malicious intent? Not having committed any of the four root downfalls?
Chinese
无论发生什么，都不会接受阻止原因的惩罚，不会从所在地被驱逐，没有断手等，没有黄头发等，没有独甲等，没有被国王惩罚等，没有国王不允许等，没有国王不允许且离国家不远等，没有被称为盗贼等，没有被烧毁房屋等，没有鞋匠等，没有贱民等，没有庸人等，没有将非人众生伪装成人等，没有北方的不悦耳的声音等，没有名字改变三次等，没有像男人的女人等，没有像恶魔一样的相貌者等，难道不是从其他地方出生且外貌不同吗？ 被问到时，回答说：不是的。 如果这样，我就让你出家。 这样区分场合。 然后，展示成就者，让他向自己磕三个头。 让他坐在前面，双手合十放在胸前。 你出家，仅仅没有障碍和阻碍是不够的，必须依赖于圆满的仪轨。 此外，为了逐步学习佛教，首先必须受居士戒，所以要这样想。 无论在三界轮回中出生在高处还是低处，都无法超越痛苦的本质，所以要舍弃轮回，成就解脱和永恒的安乐。 为此，将三宝作为皈依处，受持圆满的居士戒，并发誓终身守护。 然后跟着我说。 尊者请听。 我，名叫某某，从现在开始，直到生命终结，皈依两足尊之首的佛。 皈依远离贪欲者之首的法。 皈依僧众之首的僧。 尊者，请允许我终身作为居士。 这样重复两次。 第三次重复时，皈依语和自称语都圆满，在“作为居士”的时候，我发出响指的信号，同时戒律产生，所以那时要想着获得戒律。 然后，也必须称呼我们为导师，所以要记住这一点，然后跟着我说。 这样，最后导师说。
English
Whatever happens, one will not accept the punishment of preventing the cause, will not be expelled from the place, does not have a severed hand, etc., does not have yellow hair, etc., does not have a single nail, etc., has not been punished by the king, etc., has not been disallowed by the king, etc., has not been disallowed by the king and is not far from the country, etc., is not known as a thief, etc., has not had a house burned down, etc., is not a shoemaker, etc., is not an outcaste, etc., is not a eunuch, etc., does not disguise non-human beings as humans, etc., does not have an unpleasant northern accent, etc., does not have a name that changes three times, etc., is not a woman who looks like a man, etc., does not have the characteristics of a demon, etc. Isn't it that they are born from another place and have a different appearance? When asked, they reply: No. If so, then I shall ordain you. Thus, the occasion is distinguished. Then, showing the accomplisher, he makes him prostrate three times to himself. He makes him sit in front, squatting, and makes him join his palms at his heart. It is not enough to be free from obstacles and hindrances in order to ordain you. One must rely on the complete ritual of favorable conditions. Moreover, in order to gradually learn the Buddha's teachings, one must first take the vows of a layperson, so think in this way. No matter where one is born in the three realms of samsara, high or low, one cannot escape the nature of suffering, so one must abandon samsara and accomplish liberation and eternal bliss. For this purpose, take the Three Jewels as refuge and take the complete vows of a layperson, and vow to protect them for as long as one lives. Then repeat after me. Venerable one, please listen. I, named so-and-so, from this time forth, until the end of my life, take refuge in the Buddha, the best of bipeds. I take refuge in the Dharma, the best of those who are free from attachment. I take refuge in the Sangha, the best of assemblies. Venerable one, please allow me to be held as a layperson for as long as I live. Repeat this twice. On the third repetition, when the refuge statement and the self-statement are complete, at the time of "as a layperson," when I make the signal of snapping my fingers, the vows arise at the same time, so at that time, think of obtaining the vows. Then, we must also be called teacher, so keep that in mind and repeat after me. Thus, at the end, the teacher says.
Chinese
是方法啊。作为对“是方法啊”的回应，学生说：“好的。”因此，你已获得了居士戒，所以请复诵这五个学处，就像圣者阿罗汉们守护它们一样，我也要守护。请上师垂听。就像那些圣者阿罗汉们，直至生命终结都断绝杀生，从杀生中彻底返回一样。我也，名为某某，从此时起直至生命终结，断绝杀生，从杀生中彻底返回。以此第一个支分，我随学圣者阿罗汉们的学处，随行，随作。此外，就像那些圣者阿罗汉们，直至生命终结都断绝不予取、邪淫、妄语，以及谷酒和混合酒等令人沉醉、放逸之处，从谷酒和混合酒等令人沉醉、放逸之处彻底返回一样。我也，名为某某，从此时起直至生命终结，断绝不予取、邪淫、妄语，以及谷酒和混合酒等令人沉醉、放逸之处，从谷酒和混合酒等令人沉醉、放逸之处彻底返回。以此五个支分，我随学圣者阿罗汉们的学处，随行，随作。在每次回答结束时，都如前一样善用方法。 之后，作为堪布一方询问遮障后，确定所度化者相续清净，之后自己作为居士度化之后，交给一位具有十法的比丘，让他请求。比丘善知识某某说：请这位具寿为僧众请求出家。那位比丘问道：这位具寿的遮障法都完全清净了吗？作为堪布一方回答说：完全清净了，确实如此。之后，被委派者带领所度化者，到各自的住所安坐的僧众中。
English
That is the method. In response to "That is the method," the student says, "Okay." Therefore, you have received the lay vows, so please repeat these five precepts, just as the noble Arhats guarded them, I will also guard. Please listen, Teacher. Just as those noble Arhats, until the end of their lives, abstained from killing and completely returned from killing, so too, I, named so-and-so, from this time until the end of my life, abstain from killing and completely return from killing. With this first branch, I follow the precepts of the noble Arhats, follow, and act. Furthermore, just as those noble Arhats, until the end of their lives, abstained from taking what is not given, sexual misconduct, lying, and places of intoxication and carelessness such as grain alcohol and mixed alcohol, and completely returned from places of intoxication and carelessness such as grain alcohol and mixed alcohol, so too, I, named so-and-so, from this time until the end of my life, abstain from taking what is not given, sexual misconduct, lying, and places of intoxication and carelessness such as grain alcohol and mixed alcohol, and completely return from places of intoxication and carelessness such as grain alcohol and mixed alcohol. With these five branches, I follow the precepts of the noble Arhats, follow, and act. At the end of each answer, use the method well as before. After that, the abbot asks about obstacles and confirms that the one to be tamed is pure in his being. After he himself has tamed him as a layperson, he hands him over to a monk with ten qualities to make the request. The monk, a virtuous friend, says: Please have this venerable one request ordination from the Sangha. That monk asks: Are the obstructive dharmas of this venerable one completely purified? The abbot answers: They are completely purified, that is indeed the case. Then, the appointed one leads the one to be tamed to the Sangha seated in their respective residences.
Chinese
即使向那（位）请示也可以，但现在所有僧众都聚集在一个处所请示，这已经成为惯例。让要受戒者，除了堪布之外，从年长的比丘开始，磕三个头。让穿白衣服的人蹲着，合掌。自己年长者的末尾，站立并鞠躬。请各位尊贵的僧众垂听，名为某某者，想要从堪布名为某某者处出家，从没有剃头发和胡须的穿白衣服的在家者，想要在善说的律法中出家。名为某某者，想要出家，剃掉头发和胡须，穿上袈裟，以纯正的信仰，从在家到出家，从堪布名为某某者处出家。他的一切障碍之法都已清净，如实禀告。是否让他出家？僧众回答说：如果已经完全清净。这里只说了一个要受戒者的情况。如果有两个，就把之前的“这”改为“这些”，“那”改为“那些”，“是否”改为“是否这些”，“如实禀告”改为“他们如实禀告”。如果有三个，就把“清净”改为“清净们”。“名为某某者”之后加上“们”。如果是自己的堪布，为了意义而称呼其名，就说“堪布名为某某者”。如果是阿阇黎，就说“阿阇黎”。如果不是自己的堪布和阿阇黎，就用敬称说“尊者”或“善知识”等。总之，要懂得根据情况，灵活运用格助词和连接词，贯穿始终。之后，面向堪布，让要受戒者向自己磕三个头，让其在前面蹲着合掌。你做这个出家，自己参与是不行的，必须要有作为能动者的堪布。原因是以前佛陀圆满成佛后不久，当时的所化众生，天性调柔，行为谨慎，疾病等也少，不需要引导和照顾，所以没有堪布和阿阇黎也能圆满。但后世之
English
It would be okay to ask that one, but nowadays, all the Sangha gather in one place to ask, and this has become the practice. The one to be ordained is made to prostrate three times, starting from the senior monks, except for the Khenpo. The one wearing white clothes is made to sit squatting and join their palms. At the end of their elders, they stand and bow. Please listen, venerable Sangha. This one, named so-and-so, wishes to be ordained by the Khenpo named so-and-so, from a white-clothed householder who has not shaved his hair and beard, wishing to be ordained in the well-spoken Dharma and Vinaya. This one, named so-and-so, wishes to be ordained, having shaved his hair and beard, and wearing monastic robes, with pure faith, from home to homelessness, from the Khenpo named so-and-so. All his obstructing Dharmas are completely purified, as truthfully reported. Should he be ordained? The Sangha replies: If he is completely purified. This is only speaking of the case of one to be ordained. If there are two, then the previous "this" is changed to "these," "that" to "those," "whether" to "whether these," and "truthfully reported" to "they truthfully report." If there are three, then "purified" is changed to "purified ones." After "named so-and-so," add "ones." If it is one's own Khenpo, then for the sake of meaning, call him by name, saying "Khenpo named so-and-so." If it is an Acharya, say "Acharya." If it is not one's own Khenpo and Acharya, then use a respectful term such as "Venerable" or "Spiritual Friend." In short, one should know how to flexibly use case markers and conjunctions according to the situation, throughout. Then, facing the Khenpo, the one to be ordained is made to prostrate three times to himself, and made to sit squatting in front with joined palms. You doing this ordination, participating yourself is not okay, there must be a Khenpo who is the agent. The reason is that in the past, not long after the Buddha attained complete enlightenment, the disciples of that time were naturally gentle, cautious, and rarely had illnesses, so they did not need guidance and care, so they were complete without a Khenpo and Acharya. But later peop