English
Recite after thinking that you will protect it until the end of your life. Khenpo, please listen. I, named so-and-so, from this time onwards, until the end of my life, take refuge in the Buddha, the best of the two-legged beings. I take refuge in the Dharma, which is free from desire. I take refuge in the Sangha, the assembly. The Bhagavan, the Tathagata, the Arhat, the perfectly enlightened Buddha Shakyamuni, the Lion of the Shakyas, the chief of the Shakya kings, I will follow him into renunciation, abandoning the signs of a householder. I will properly take the signs of renunciation. After reciting this three times, use skillful means. This ordination is only an intermediate virtue, not a real vow, so it can arise even for those with obstacles to rebirth. Even if one does not take the lay vows or the novice vows, it is said that it can arise even if only this is given. Then, the Khenpo says to someone who is proficient in the rituals of monks and novices and possesses ten qualities: "So-and-so, please ordain this venerable one as a novice." He asks: "Are the obstacles of this venerable one completely purified?" The Khenpo answers: "They are completely purified." Then, the Acharya makes the one to be ordained prostrate three times to the teacher and to himself, and makes him sit in front with his palms together in a lotus position. "You are about to be ordained as a novice. The ritual is divided into three parts: preliminary, main part, and conclusion. The preliminary practices have already been completed, and now it is time for the main part. However, it arises from the absence of obstacles and the presence of favorable conditions. Therefore, there must be no four obstacles that hinder the arising, abiding, increasing, and adorning of the vows. This is what was realized earlier when the Khenpo asked and you answered, and it was understood that there were no obstacles. There are five favorable conditions. The favorable condition of the object is the Three Jewels, which are the objects of refuge. The Treasury says: 'Buddha, Sangha, the Dharma that is practiced, the non-learner and the two, take refuge in Nirvana.' As it is placed on the path of liberation, with faith and confidence, the Buddha shows
Chinese
对于佛像和普遍的佛法，佛陀的教法得以住世，特别是要努力实践戒律的教诲，并且需要具备仪轨，这些都已具备。虽然沙弥戒不是从人而生的不可或缺的支分，但为了羞耻和惭愧的缘故，僧团也安住于此。如果需要一位具备稳固和智慧功德圆满的堪布，并且已经祈请并应允，那么这也已具备。如果需要一位具有比丘戒，并且精通沙弥戒授予仪轨的阿阇黎，那么我也能做到，因此在当地所需的一切都已具备。作为器皿相符的顺缘，也没有违越四种应做之事，没有被沙弥戒和戒律所遮止，如果需要获得无罪戒律的生起，之前已经获得并保持了居士戒等，那么一切都已具备。在相符的标志的顺缘方面，如果需要从身体、衣着和用具三个方面都具备出家的标志和装束，那么直到沙弥的一切都已具备。在思想一致的顺缘方面，需要从内心深处真正想要受戒的动机，因为你自己在努力追求，所以具备了。需要生起受戒时知道已经获得的意乐，你也能够生起，并且我也会传授。需要具备远离五种确定的违缘，例如，像说要舍弃某个众生一样，这是众生确定；像说要在某个地方守护一样，这是处所确定；像说要守护一个月或一年一样，这是时间确定；像说除非在争斗时才守护一样，这是生命确定；像说在应舍弃的十种事物中，守护这个而不守护那个一样，这是支分确定。需要远离这些确定。所有这些都需要被涅槃的意念所把握，是为了脱离今生的痛苦，或者为了救脱来世恶趣的痛苦而受戒，这是怖畏救护的戒律；是为了获得今生的安乐，或者为了来世人天果报而受戒，这仅仅是良好愿望的戒律，这两者都不能
English
Regarding the Buddha's image and the general Dharma, the Buddha's teachings abide, and in particular, diligent practice of the Vinaya's teachings is emphasized, and the necessary rituals are present, all of which are complete. Although the novice ordination is not an indispensable element arising from a person, the Sangha resides here for the sake of shame and embarrassment. If a Khenpo with stable wisdom and complete qualities is needed, and has been requested and has accepted, that is also complete. If an Acharya with full ordination and skilled in the ritual of bestowing novice ordination is needed, I can accomplish that, so everything needed in the area is complete. As for the conducive conditions of being a suitable vessel, there is no transgression of the four things to be accomplished, the mindstream is not obstructed by novice vows and precepts, and if it is necessary to obtain the arising of faultless vows, having previously obtained and maintained the lay vows, etc., then everything is complete. Regarding the conducive conditions of conforming signs, if it is necessary to have the signs and attire of renunciation in terms of body, clothing, and utensils, then everything up to the novice is complete. Regarding the conducive conditions of harmonious intention, there must be a sincere motivation from the bottom of one's heart to take vows, and because you are pursuing it yourself, it is complete. It is necessary to have a willingness to generate the thought of knowing when the vows are obtained, and you are able to generate that, and I will also teach it. It is necessary to have something that is free from the five definite obstacles, such as saying to abandon a certain sentient being, which is a definite sentient being; like saying to protect in a certain place, which is a definite place; like saying to protect for a month or a year, which is a definite time; like saying to protect except during a fight, which is a definite life; like saying to protect this and not protect that among the ten things to be abandoned, which is a definite limb. It is necessary to be free from these definitenesses. All of this needs to be grasped by the thought of Nirvana, whether it is taken to be free from the suffering of this life, or to be saved from the suffering of bad rebirths in the future, which is the precept of fear protection; or whether it is taken to obtain happiness in this life, or to desire the happiness of gods and humans in the future, which is merely the precept of good wishes, these two do not
Chinese
因此，这种别解脱戒是决定出离的戒律，为了从痛苦的轮回中解脱，获得寂灭涅槃，必须受持。而且，解脱的顶峰是圆满正等觉佛陀的果位，所以要这样想。三界轮回中的所有众生，虽然都想要欲望和安乐，但因为不善巧，有些人造作痛苦之因的巨大恶业，有些人承受恶业之果的真实痛苦，这些可怜的众生真是令人怜悯。那么，仅仅放在怜悯的位置上是没有用的，必须安置在解脱和永久的安乐中。因为我现在没有这种能力，所以为了获得能够救度一切众生的圆满正等觉佛陀的果位，为了这个目的，我想要生起强烈的想要受持沙弥戒的意念。与仪轨相应的准备工作已经完成。正行和结尾也如是进行。皈依三宝，受持沙弥戒，并发愿尽形寿守护，然后跟着念诵。尊者请垂听。我，名为某某，从现在起，乃至尽形寿，于二足尊中，皈依佛。于离欲者中，皈依于法。于众中，皈依僧。我尽形寿，请尊者摄受我为沙弥。这样重复两次。第三次，在皈依和自誓完毕，开始说他誓的时候，我一摇铃，戒体就产生了。那时要想着获得戒体。之后，也要称呼我们为导师。请记住这一点，然后跟着念诵。说完，要善巧方便。这样正行就完成了，结尾的仪轨有两个，第一个是告知获得的时间，由某位比丘来做。他也走到太阳正中的地方，测量影子。确定时间和昼夜的部分后，你受沙弥戒的仪轨有准备、正行、结尾三个部分。准备和正行两个部分使你的相续中
English
Therefore, this Pratimoksha vow is the discipline of definite renunciation, and it must be taken in order to be liberated from the suffering cycle of existence and attain the peace of Nirvana. Moreover, the pinnacle of liberation is the state of perfect and complete enlightenment of the Buddha, so think in this way. All sentient beings wandering in the three realms desire desire and happiness, but because they are not skillful, some engage in great non-virtuous deeds that are the cause of suffering, and some experience the actual suffering of the results of bad karma. These poor beings are truly pitiable. So, it is useless to merely place them in a position of compassion; they must be placed in liberation and permanent happiness. Because I do not have the power to do that now, I will attain the state of perfect and complete enlightenment of the Buddha, which can liberate all beings. For that purpose, I wish to generate a strong intention to take the vows of a novice monk. The preliminary preparations corresponding to the ritual have already been completed. The main part and the conclusion will be carried out in the same way. Taking refuge in the Three Jewels, taking the vows of a novice monk, and vowing to protect them for the rest of my life, then follow along and recite. Venerable ones, please listen. I, named so-and-so, from this time forth, until the end of my life, among the two-legged, I take refuge in the Buddha. Among those free from desire, I take refuge in the Dharma. Among the assemblies, I take refuge in the Sangha. For the rest of my life, please accept me as a novice monk. Repeat this twice. The third time, when the refuge and self-vow are completed, and the other's vow begins, the vow arises as soon as I ring the bell. At that time, think that you have obtained the vow. After that, you must also call us teachers. Please keep this in mind, and then follow along and recite. After saying that, be skillful in means. In this way, the main part is completed, and there are two parts to the concluding ritual. The first is to announce the time of attainment, which is done by a certain monk. He also goes to the place where the sun is at its zenith and measures the shadow. After determining the time and the parts of day and night, the ritual for ordaining you as a novice monk has three parts: preparation, main part, and conclusion. The two parts, preparation and main part, make the virtue of the novice monk
Chinese
获得了戒律。现在结行仪轨有两个部分。第一，为了了解应尊敬和不应尊敬的对象，如果以获得的时间为准，律经、《业百法》和根本经中都有详细的说明。但是，根本上师说，要从细微处寻找，从粗略处讲述。为了了解年份，也需要说明年份。按照这个说法，今年的年份是某年。关于年份的起始方式有很多种，但在《业百法》中说：“时间有五种，即冬季。”等等。如果与霍尔月相结合，在《近心》中说：“我说自己的星宿是昴星团，月亮在初一变成满月，秋季的最后一个月被称为这里最殊胜。”因此，昴星团月的前半月结束了秋季的最后一个月，从后半月开始算作一年的开始。冬季有四个月，春季有四个月，夏季有一个月，短夏季有一天，长夏季有三天，其中某年。月份也有上半月和下半月之分，其中某月。其中，上半月的十五天和下半月的十五天或十四天，其中某天。一天一夜有二十二个部分，即早晨、中午、下午、夜晚的第一时、第一时的一半、中午时、中午时的一半、最后时、最后时的一半、黎明未亮、黎明已亮、太阳未出、太阳已出、太阳八分之一升起、太阳四分之一升起、中午未过、太阳四分之一落下、太阳八分之一落下、太阳未落、太阳已落、星星未出、星星已出，这二十二个部分中，在某时，如果是白天，影子是某人，脚是某时，在吉祥的寺庙或这个地方，从某堪布和某阿阇黎处获得了沙弥戒。因此，确定之后，应尊敬的对象是所有比丘和比丘自己年长的学法者。不应尊敬的对象是比丘自己
English
received the precepts. Now there are two parts to the concluding ritual. First, in order to know the objects of veneration and non-veneration, if we take the time of obtaining as the basis, it is explained in detail in the Vinaya Sutra, the Karma Shatam, and the root sutras. However, the root teacher said that one should search from the subtle and speak from the gross. In order to know the year, the year must also be stated. According to this, this year is such and such year. There are many different ways of starting the year, but in the Karma Shatam it says, "There are five times, namely the winter season," and so on. If combined with the Hor month, in the Nye Nying it says, "I say my constellation is the Pleiades, the moon becomes full on the first day of the month, the last month of autumn is called the most excellent here." Therefore, the first half of the Pleiades month ends the last month of autumn, and from the second half, it is considered the beginning of the year. Winter has four months, spring has four months, summer has one month, short summer has one day, long summer has three days, of which it is such and such year. There are also two halves of the month, the waxing and waning, of which it is such and such month. Of these, the fifteen days of the waxing moon and the fifteen or fourteen days of the waning moon, of which it is such and such day. There are twenty-two parts of a day and night, namely morning, noon, afternoon, the first watch of the night, half of the first watch, the noon watch, half of the noon watch, the last watch, half of the last watch, before dawn, dawn, before sunrise, sunrise, the sun rising one-eighth, the sun rising one-quarter, before noon, the sun falling one-quarter, the sun falling one-eighth, before sunset, sunset, the stars not rising, the stars rising, these twenty-two parts, at such and such time, if it is daytime, the shadow is such and such a person, the feet are at such and such a time, in the auspicious temple or this place, from such and such Khenpo and such and such Acharya, the novice vows were obtained. Therefore, having determined that, the objects of veneration are all monks and those older in learning than the novice himself. The objects of non-veneration are the novice himself