Chinese
为了检查有无障碍，之前由秘密宣说者私下询问，并在僧团中无障碍地告知。然而，障碍是突发的，所以也可能新出现。之前没想到的也可能想起来。主要考虑到僧团的信任等等一些必要因素，所以在这里也询问，请如实回答！具寿，你谛听！这是你的真实之时，这是将要发生之时！从“像这样的其他情况，你的身上也没有吗？”到此为止，像之前一样进行询问。到此为止，预备的法都顺利进行，现在是正式仪轨的时候。因此，比丘戒不是自然获得的，而是通过如法受持而产生的，所以必须依靠圆满的仪轨来受持。也就是，出自一部经的十事场合中说，显现的产生于十种方式。十种是什么呢？佛、法和导师，亲教师、轨范师、受圆满戒的意愿，资具完全清净，祈请和羯磨是现前的。总结来说，包括了排除违缘，具足顺缘，但如果从一一告知的角度来说，究竟的三宝是：佛、僧、行持之法，无学和二者，皈依于涅槃。作为皈依处的这三宝，安立在止道之上。因此，以具有信心的态度，这里显现的是名言的三宝。其中，佛显现的是：导师的身像，带着加持的光芒，安住在那里，对此生起真实佛的认知。法显现的是：在这里安住的比丘们，精勤地将戒律作为核心，因此具足了实证之法，以及律藏之法，因为有实际的羯磨仪轨。导师显现的与佛相同，向僧团宣说。而且，需要人数圆满，具有补充的法，远离两种不和合。其中，人数是中央和边地的差别。
English
In order to check for obstacles, previously the secret proclaimer secretly inquired and communicated without obstacles in the midst of the Sangha. However, obstacles are sudden, so new ones may arise. What was not thought of before may also be remembered. Mainly considering the trust of the Sangha and some other necessary factors, I am asking here as well, so please answer truthfully! Venerable one, listen! This is your time of truth, this is the time to come! From "Are there no other such things in your body?" up to this point, ask as before. Up to that point, the preliminary practices have gone well, and now is the time for the actual ritual. Therefore, the Bhikshu vows are not obtained naturally, but arise from proper acceptance, so they must be taken relying on a complete ritual. That is, in the case of the ten matters arising from one sutra, it is said that manifestation arises from ten ways. What are the ten? Buddha, Dharma, and Teacher, Preceptor, Instructor, the desire for full ordination, implements completely pure, request and karma are manifest. In summary, it includes eliminating adverse conditions and possessing favorable conditions, but if we consider it from the perspective of communicating one by one, the ultimate Three Jewels are: Buddha, Sangha, the Dharma of practice, the non-learner and both, taking refuge in Nirvana. These Three Jewels, as the objects of refuge, are established on the path of cessation. Therefore, with an attitude of faithful belief, what is manifest here are the conventional Three Jewels. Among them, the Buddha manifests as: the Teacher's image, residing with the blazing light of blessings, generate the recognition of the actual Buddha. The Dharma manifests as: the Bhikshus residing here, diligently making the precepts their core, thus possessing the Dharma of realization, and the Dharma of the scriptures, because there is an actual Karma ritual. The Teacher manifests the same as the Buddha, speaking to the Sangha. Moreover, it is necessary to have a complete number, possess supplementary Dharma, and be free from two kinds of discord. Among them, the number is the difference between the central region and the border region.
Chinese
请做记录。必须满足十人集会或五人集会以上的要求。即使西藏是边地，僧侣的数量也与中部地区相符。或者说，如果只有五人集会，就说：因为西藏是边地，所以人数足够。关于补充的法，因为这是与法有关的事业，所以必须具备不站立等十三种条件。其中最困难的是不能有任何错误，也就是说，不能沾染任何需要遮止的罪行。必须包括犯戒后接受加持等情况。必须远离未聚集和已聚集后又遣返这两种不一致的情况。也就是说，这里所有应该聚集的都已聚集，而且聚集的人也以不说话的方式给予许可，所以是完整的。现前的堪布，必须是祈请并应允具备稳重和智慧等圆满功德的人，这也满足了。现前的阿阇黎有两种：秘密传授的阿阇黎，必须具备补充的法，远离四种行，擅长秘密询问障碍并请求进入，并且是僧团事业的委任者，这也满足了。事业阿阇黎，是适合补充的人，必须是擅长在僧团中传达事业仪轨的人，因为我正在做。从何处领受的处所都已现前。受戒者想要获得比丘戒的现前，从你自己开始计算。这有两种：身体所依，没有达到四种应成办的事项，没有被比丘戒和戒律所阻碍，必须是能够生起无罪戒律，并且已经获得沙弥戒以下的戒律且没有退失，如果需要这些，那么一切都满足。心意所依，必须从内心深处真正想要领受戒律，因为你已经认真地追求并完成了，所以是完整的。时间所依，必须是能够生起获得戒律时知道已经获得的想法，你也能够生起这种想法，而且我们也在传达。必须远离五种确定的违缘，例如说要舍弃某个众生，这是对众生的确定；或者说要在某个地方守护，这是对处所的确定；或者一个月或一年
English
Please take note. It is necessary to fulfill the requirements of a gathering of ten or a gathering of five or more. Even though Tibet is a border region, the number of monks is in accordance with the central region. Or, if it is only a gathering of five, say: Because Tibet is a border region, the number is sufficient. Regarding the supplementary Dharma, because this is a Dharma-related activity, it must possess thirteen conditions, such as not standing. Among these, the most difficult is to be without any errors, that is, not to be tainted by any offenses that need to be concealed. It must include situations such as receiving blessings after committing an offense. It must be free from the two inconsistencies of not being assembled and of sending back those who have been assembled. That is, here all who should be assembled have been assembled, and those who have been assembled are also giving permission in a manner of not speaking, so it is complete. The present Khenpo must be someone who has been requested and has accepted, possessing complete qualities such as stability and wisdom, and this is also fulfilled. There are two types of present Acharyas: the secret-teaching Acharya must possess the supplementary Dharma, be free from the four conducts, be skilled at secretly asking about obstacles and requesting entry, and be an appointee of the Sangha's activities, and this is also fulfilled. The Karma Acharya, who is suitable for supplementing, must be someone who is skilled at communicating the Karma ritual in the midst of the Sangha, because I am doing it. The places from which to receive are all present. The present of the one who wants to receive the Bhikshu vows, start counting from yourself. There are two types of this: the physical basis, not having reached the four things to be accomplished, not being obstructed by the Bhikshu vows and precepts, it must be able to generate faultless precepts, and having already received the novice vows or lower and not having lost them, if these are needed, then everything is fulfilled. The mental basis, there must be a genuine desire from the depths of the heart to receive the vows, because you have earnestly pursued and accomplished it, so it is complete. The temporal basis, there must be a mind capable of generating the thought of knowing that one has received the vows at the time of receiving them, and you are also able to generate this thought, and we are also communicating it. It is necessary to be free from the five definite obstacles, such as saying to abandon a certain sentient being, this is the certainty of sentient beings; or saying to protect in a certain place, this is the certainty of place; or a month or a year
Chinese
例如“在一段时间内守护”这样有时间限制的，以及“只有在战斗时才守护”这样有生命限制的，还有“因为无法守护比丘的戒律中微细又微细的部分，所以想守护一些粗略的部分”这样有支分限制的。需要的是脱离这些限制的。需要的是具备三种圆满顺缘的，即所应受持的对境是堪布、阿阇黎和僧众，以及行持羯磨仪轨时，具有能生起戒律的力量这样的信心，并且自己也具有能够如理学习戒律的想法。所有这些都需要被涅槃的意念所摄持，即为了脱离今生的痛苦，或者为了从来世恶趣的痛苦中解救而受持的，是怖畏救护的戒律；或者为了获得今生的安乐，或者来世希望获得天人的安乐果报而受持的，仅仅是良好愿望的戒律。这两种都不会成为别解脱戒，因为别解脱戒一定是出离的戒律，所以为了从痛苦的轮回中解脱，获得涅槃而必须受持。而且，解脱的殊胜是圆满正等觉的果位，所以要这样想。三界轮回中的所有这些众生，虽然想要欲望和安乐，但都不善巧，有些人行持痛苦之因的巨大恶业，有些人则承受恶业之果的实际痛苦，这些可怜的众生真令人怜悯。那么，安置在怜悯的位置上没有用，必须安置在解脱和永久的安乐上。因为我现在没有这个能力，所以为了能够救度一切众生，我要获得圆满正等觉的果位。为了获得这个果位，要积累广大的资粮，必须舍弃所有应舍弃的障碍。而舍弃障碍的对治，是生起从禅定中产生的无漏智慧的基础，依赖于清净的戒律。经中说：‘依靠戒律，安住于戒律，逐渐地，四种圣谛，将如实地被证悟。’因此，别解脱戒的殊胜是近圆戒，即比丘的
English
For example, "guarding for a certain period" is time-limited, and "guarding only during battles" is life-limited, and "because one cannot guard the subtle and very subtle parts of the Bhikshu's precepts, one thinks of guarding some of the coarse parts" is limb-limited. What is needed is something that is free from these limitations. What is needed is something that possesses the three perfect favorable conditions, namely, the object to be taken is the Khenpo, Acharya, and Sangha, and when performing the Karma ritual, one has faith that it has the power to generate vows, and one also has the thought that one can properly learn the precepts. All of this needs to be grasped by the thought of Nirvana, that is, taking it to get rid of the suffering of this life, or to save from the suffering of bad destinies in the next life, is the morality of fear protection; or taking it to obtain the happiness of this life, or hoping to obtain the happiness of gods and humans in the next life, is only the morality of good wishes. These two will not become the vows of individual liberation, because the vows of individual liberation must be the morality of renunciation, so in order to be liberated from the suffering cycle of existence, one must take it to obtain Nirvana. Moreover, the supreme of liberation is the state of perfect complete enlightenment, so think like this. All these sentient beings wandering in the three realms of samsara, although they want desire and happiness, are not skillful, some engage in great non-virtuous deeds that are the cause of suffering, and some endure the actual suffering of the result of bad deeds, these poor beings are truly pitiful. So, placing them in a position of compassion is useless, they must be placed in liberation and permanent happiness. Because I do not have this ability now, in order to be able to save all beings, I must obtain the state of perfect complete enlightenment. To obtain this state, I must accumulate vast amounts of merit, and I must abandon all the obstacles to be abandoned. And the antidote to abandoning obstacles is the basis for generating the uncontaminated wisdom that arises from Samadhi, which depends on pure morality. As it says in the Sutra: 'Relying on morality, abiding in morality, gradually, the four noble truths will be realized as they are.' Therefore, the supreme of the vows of individual liberation is the Upasampada, that is, the Bhikshu's.
Chinese
因为是戒律，所以要发心受持，并且要心想尽形寿好好守护。资具圆满是指：三法衣，无论是真实的还是可以作为替代的；钵，是可以使用的，符合标准的，已经展示给僧众的，这些由堪布加持后给予。坐垫和滤水器也需要堪布以语言给予，甚至包括手巾等都应齐全。清净圆满是指：必须是没有违缘和障碍之法。秘密地询问遮难，我也在僧众中提问，你们也以回答的方式，确认没有障碍，所以是清净的。祈请圆满是指：为了获得比丘戒，从内心深处向僧众祈请三次，这样就圆满了。事业圆满是指：需要具备完整的、无误的、无错乱的祈请和四羯磨的仪轨，现在我正在做，所以是圆满的。这样，十种圆满使生起戒律的因缘全部具足。其中，经部宗以上，以出离心作为近取因，十种圆满作为俱生缘，认为比丘戒是以善心为种子之自性而生起。但一切有部宗，按照自己的宗义，从六因和四缘来说，依靠自相续的四大作为因之缘，以及依靠他者的识作为增上缘这两个缘，通过能作因、俱生因和等起因这三种因，生起比丘戒，即由有表和无表二者所摄的七种色法或七种舍弃所具有的自性。现在总而言之，以对三宝（上师、本尊、护法）以及堪布、阿阇黎和僧众生起欢喜心的方式，为了所有众生的利益，为了获得解脱、永恒的安乐和圆满正等觉的果位，为此，我受持比丘戒，从现在起直到临终，所有比丘应断除的都要断除，所有对治都要在相续中修持，以不散乱的受持心和守护心。