Chinese
因为那些不是那样的，所以现在的仪式中，出家的主要顺缘是堪布。堪布的意思是：邬波（藏文，梵文天城体：उप，梵文罗马拟音：upa，汉语字面意思：近），陀罗（藏文，梵文天城体：धर，梵文罗马拟音：dhara，汉语字面意思：持），三提（藏文，梵文天城体：सन्धि，梵文罗马拟音：sandhi，汉语字面意思：连接），毗迦罗那（藏文，梵文天城体：विकरण，梵文罗马拟音：vikaraṇa，汉语字面意思：变异）教授，即以慈悲从轮回中救护，促成亲近珍贵戒律的因缘，并如实教授取舍之学。也就是说，需要具备比丘稳固的功德，以及博学且有益的功德，即具备稳固和博学两种功德。我能够做到，所以想把以前的居士戒师转为现在的出家堪布，请跟着我重复。请上师垂听。我名为某某，祈请上师为堪布。祈请上师做我的堪布。祈请上师堪布为我剃度。如此重复三遍，第三遍时，将“堪布”改为“堪布”，善用方便。༈ 然后堪布对助手说：请这位名为某某的比丘，剃除这位具寿的头发和胡须，或者剃完后，请剃除顶髻。如此嘱托。助手如果需要剃除头发和胡须，就剃除除了顶髻以外的部分，然后在下面问：是否乐意剃除顶髻？如果说乐意，就剃除，然后让他洗澡，并让他以头触碰堪布的脚，行顶礼。让他端坐在前面，堪布递给他僧衣，两人一起拿着，说：这件上衣是平时穿的上衣，名为僧衣，是区别于在家和外道之标志，能唤醒修行者的正念，是保护免受寒热触感的衣服，如导师释迦牟尼佛所穿戴一样穿上，并保持内心平静调柔。递给他下裙，说：这件穿在里面的下衣，名为僧裙，是遮蔽下身，保护免受寒热触感，区别于在家和外道之标志，能唤醒修行者的正念的衣服，如导师释迦牟尼佛所穿戴一样（等等，如前）。递给他钵，说：这名为钵，是区别于在家和外道等之器皿标志，这
English
Since those are not like that, in the current ceremony, the main condition for ordination is the Khenpo. The meaning of Khenpo is: Upa (Tibetan, Sanskrit Devanagari: उप, Sanskrit Romanization: upa, literal Chinese meaning: near), Dhara (Tibetan, Sanskrit Devanagari: धर, Sanskrit Romanization: dhara, literal Chinese meaning: holding), Sandhi (Tibetan, Sanskrit Devanagari: सन्धि, Sanskrit Romanization: sandhi, literal Chinese meaning: connecting), Vikarana (Tibetan, Sanskrit Devanagari: विकरण, Sanskrit Romanization: vikaraṇa, literal Chinese meaning: variation) teaching, which is to protect from falling into samsara with compassion, to facilitate the cause of approaching the precious discipline, and to truly teach the learning of what to take and what to abandon. That is to say, it is necessary to have the stable qualities of a monk, and the qualities of being learned and beneficial, that is, to have both stable and learned qualities. I can do it, so I want to turn the former lay precept teacher into the current ordination Khenpo, please repeat after me. Please listen, teacher. I, named so-and-so, request the teacher to be the Khenpo. Please teacher, be my Khenpo. Please teacher Khenpo, ordain me. Repeat this three times, and on the third time, change "Khenpo" to "Khenpo," and use skillful means. ༈ Then the Khenpo says to the assistant: Please have this monk named so-and-so shave the hair and beard of this venerable one, or after shaving, please shave the topknot. Thus he entrusts. If the assistant needs to shave the hair and beard, he shaves everything except the topknot, and then asks below: Are you willing to shave the topknot? If he says he is willing, he shaves it, and then has him take a bath, and has him touch the Khenpo's feet with his head, and prostrate. He has him sit upright in front, and the Khenpo hands him the upper robe, and the two hold it together, saying: This upper garment is the upper robe that is usually worn, called the monastic robe, which is a sign that distinguishes it from householders and non-Buddhists, it can awaken the mindfulness of practitioners, it is a garment that protects from the touch of heat and cold, wear it as the teacher Shakyamuni Buddha wore it, and keep your mind peaceful and gentle. He hands him the lower skirt, saying: This lower garment worn inside, called the monastic skirt, is to cover the lower body, to protect from the touch of heat and cold, a sign that distinguishes it from householders and non-Buddhists, a garment that can awaken the mindfulness of practitioners, wear it as the teacher Shakyamuni Buddha wore it (etc., as before). He hands him the alms bowl, saying: This is called the alms bowl, which is a sign of utensils that distinguishes it from householders and non-Buddhists, etc., this
Chinese
像食物的填充一样，用自己的知识功德来填充。从这里面，就像享用食物一样，作为享用佛法的象征。为了接受化缘的食物，给予钵，请拿着它。给予坐垫，这叫做法衣坐垫。除了僧团的草垫之外的住所，以及在家居士的白色，个人的杂色大多没有损坏时使用，用这个来保护，必须不浪费地使用，为了那个目的，请拿着它。给予滤水器，这叫做滤水器。因为出家人必须从对众生有根本损害的事情中返回，所以必须断除对所有众生的损害。特别是享用清水的时候，用这个把生物丢弃到自己的住所，为了享用干净的水而给予，所以请拿着它。这样给予。这里经文中只说了给予袈裟，但律藏和《业百颂》中说了给予钵。虽然没有明确说明必须给予坐垫和滤水器，但给予是惯例。那样给予衣服后，堪布自己穿上，顺便观察是否有瑕疵。如果交给其他人，某某比丘，请你也完成这个衣服的缝补和我的工作。这样吩咐。他也教穿法，检查没有瑕疵，就暗示说没有障碍。穿衣服的时候，经文中没有说，但惯例上，大家都撒花，祈愿说：解脱的胜幢永固！梵行圆满至终！戒律的蕴聚完全圆满！生生世世获得出家！然后祈愿。之后，让要出家的人向本师和堪布磕三个头，让他们在前面蹲下，双手合掌放在心口，说：你想要出家，这很好。好的理由是，《欢喜出家经》中说：在家人就像住在火坑里一样，出家人就像住在凉亭里一样。等等。在《大神通示现经》中也说：应该贬低的家...
English
Like filling with food, fill your own mind with knowledge and merit. From this, like enjoying food, as a symbol of enjoying the Dharma. In order to receive alms food, give the bowl, please hold it. Give the cushion, this is called the Dharma robe cushion. Except for the monastic grass mat, and when the white of householders, the variegated colors of individuals are mostly not damaged, use this to protect, you must use it without wasting, for that purpose, please hold it. Give the water strainer, this is called the water strainer. Because renunciates must turn away from harming sentient beings at the root, they must abandon harming all sentient beings in general. Especially when enjoying water, use this to discard the creatures into their own dwelling, it is given for the purpose of enjoying clean water, so please hold it. Thus give. Here, the sutra only mentions giving the ochre robe, but the Vinaya and the Karma Shatam say to give the bowl. Although there is no clear statement that the cushion and water strainer must be given, giving is the custom. After giving the clothes in that way, the Khenpo himself puts them on, and incidentally checks for defects. If you hand it over to someone else, so-and-so Bhikshu, please also complete the sewing of this robe and my work. Thus instruct. He also teaches how to wear it, and if he checks and there are no defects, he implies that there are no obstacles. When putting on the clothes, it is not said in the text, but in practice, everyone scatters flowers and prays: May the victory banner of liberation be firm! May the pure conduct be completed to the end! May the aggregate of discipline be completely perfected! May you obtain renunciation in all lifetimes! Then pray. After that, have the person to be ordained prostrate three times to the Teacher and the Khenpo, have them squat in front, and have them put their palms together at their heart, saying: It is good that you want to renounce. The reason it is good is that in the "Joyful Renunciation Sutra" it says: Householders are like dwelling in a pit of fire, renunciates are like dwelling in a cool pavilion. And so on. In the "Great Miraculous Display Sutra" it also says: The home that should be despised...
Chinese
依赖它，就无法获得无上正等菩提。正如经中所说：因为害怕家庭而出家的人，他们不难获得这殊胜的菩提。如是说，在家之人被欲望束缚，难以获得菩提。出家之人，能够自然而然地远离对欲望的执着，因此容易获得殊胜的菩提。因此，过去、现在、未来三世的一切诸佛，都是依靠出家的所依而成佛和广大的。因此，出家意义重大，功德巨大。善哉！在《出家经》中说：三千世界的一切众生，在劫的时间里布施儿子和妻子所获得的功德，不如以出家的意乐在寂静处迈出一步的功德大。如是等等所说。因此，在成就具功德的出家之际，要做三种转变：转变标志，转变名字，转变思想。转变标志是：舍弃在家人的所有标志和装束，通过身体的剃度和衣服、器皿这三种标志，来成就出家的标志和装束，这是必须具备的。转变名字是：必须改为以前的堪布的名字的结尾，吉祥、光明、名声、贤善这四种，或者改为现在的堪布的名字的结尾。所以，把你的名字改为……。转变标志和名字的必要也是为了转变思想。以前一直把今生的安乐、财富、名声等作为要成就的目标，现在要舍弃。从今以后，成就来世乃至未来世的利益非常重要。因为即使在这个轮回中获得天人的身体，也无法脱离痛苦，所以要舍弃具有因的轮回，成就解脱和永久的安乐。而且，这也不是为了自己一个人的利益。为了所有众生的利益，要获得圆满的佛果。为了这个目的，我们的导师像丢弃唾沫一样舍弃了王位的财富而出家，我也要追随他的行迹而出家。因此，为了从轮回中救度，通过皈依救护者三宝的方式，来获得出家的标志和装束。
English
Relying on that, one will not obtain the unsurpassed and sacred Bodhi. As it is said, 'Those who, fearing household life, renounce from home, will not find it difficult to obtain this supreme Bodhi.' As it is said, householders are bound by desires and find it difficult to attain Bodhi. Those who are ordained are able to naturally separate themselves from attachment to desires, and therefore it is easier to attain the sacred Bodhi. Therefore, all Buddhas of the three times attain Buddhahood and become vast through the basis of ordination. For this reason, ordination is meaningful and meritorious. O Joyful One! In the Sutra of Ordination, it is said: 'The merit of all beings in the three thousand worlds giving away sons and wives for eons is less than the merit of taking one step in a solitary place with the intention of ordination.' Thus, when accomplishing a meritorious ordination, three transformations must be made: transformation of signs, transformation of name, and transformation of thought. Transformation of signs is: abandoning all the signs and attire of a householder, and through the three signs of shaving the body, clothing, and utensils, accomplishing the signs and attire of ordination, which is necessary. Transformation of name is: it must be changed to the ending of the name of the former Khenpo, either the four: auspicious, light, fame, and good, or to the ending of the name of the current Khenpo. Therefore, change your name to be called... The necessity of transforming signs and name is also for transforming thought. Previously, one considered the happiness, wealth, and fame of this life as goals to be achieved, but now that must be abandoned. From now on, it is very important to accomplish the benefit of future lives and beyond. Because even if one obtains the body of gods and humans in this cycle of existence, one cannot escape suffering, so one must abandon the cycle of existence with its causes and accomplish liberation and permanent happiness. Moreover, this is not for one's own benefit alone. For the benefit of all sentient beings, one must attain perfect Buddhahood. For this purpose, our teacher abandoned the wealth of kingship like discarding spittle and became ordained, and I too will follow in his footsteps and become ordained. Therefore, in order to be saved from the cycle of existence, through taking refuge in the Three Jewels, the protectors, one obtains the signs and attire of ordination.
Chinese
念诵之后，心想为了守护直至生命终结，请复诵。堪布请垂听，我名某某从此时起，直至生命终结，皈依二足尊之胜者 佛。（梵文：Buddha， बुद्ध， Buddha，觉者）皈依离欲者之 法。（梵文：Dharma， धर्म， Dharma，法）皈依众中之 僧。（梵文：Sangha， संघ， Sangha，僧）世尊，如来，应供，正等觉 释迦牟尼佛，释迦狮子，释迦王之主尊，我随其出家，舍弃在家之相，如实受持出家之相。如是念诵三遍之后，善用方便。此出家仅是中间的善行，并非真实的戒律，故对有生之障碍者亦可生起，即使不接受居士戒和沙弥戒等，仅赐予此戒亦可生起。之后，堪布对精通比丘、沙弥仪轨等具足十法者说：某比丘，请为具寿某某授予沙弥戒。其问：具寿某某的障碍法是否已完全清净？堪布答：已完全清净。之后，阿阇黎令受戒者向本师和自己各顶礼三次，令其于前方以跏趺坐姿合掌而坐，汝将受持沙弥戒，其仪轨分为加行、正行、结行三部分，此前已完成加行之法，现在是正行之时。然其生起需无违缘且具足顺缘，故需无四种障碍戒律生起、安住、增长、庄严之障碍，此即先前堪布已询问且汝已回答，从而得知不具足障碍。顺缘有五，于顺缘之境，即为皈依境之三宝。宝藏论云：佛陀僧伽行持法，无学与二者，皈依于涅槃。如是安立于解脱道之上，故以具足信解之信心，以表征彼者 佛陀 示现