English
Because it is the discipline, one should generate the thought to take it and to protect it well for as long as one lives. The completeness of the requisites refers to: the three Dharma robes, whether real or acceptable as substitutes; the alms bowl, which is usable and meets the standards, and has been shown to the Sangha, all of which are blessed and given by the Khenpo. The sitting mat and water strainer also need to be given by the Khenpo with words, and even the towel should be complete. The completeness of purity refers to: it must be someone who does not possess conflicting or obstructing qualities. The obstructions are asked about in secret, and I also ask in the midst of the Sangha, and you also answer, confirming that there are no obstructions, so it is pure. The completeness of the request refers to: for the sake of receiving the Bhikshu vows, making a heartfelt request to the Sangha three times, this is complete. The completeness of the action refers to: it requires a complete, accurate, and unconfused ritual of request and four karmas, which I am doing right now, so it is complete. Thus, the ten completenesses make all the causes and conditions for the arising of vows complete. Among them, those above the Sutra School, with the thought of renunciation as the proximate cause, and the ten completenesses as the cooperative condition, believe that the Bhikshu vows arise as the nature of a virtuous mind with its seeds. However, the Sarvastivada School, according to its own tenets, from the six causes and four conditions, relies on the four elements of one's own continuum as the cause-condition, and on the other's consciousness as the dominant condition, these two conditions, through the acting cause, the co-emergent cause, and the similar cause, the Bhikshu vows of full ordination arise as the nature of seven form substances or seven abandonments, encompassed by both the revealing and non-revealing. Now, to summarize, with a joyful mind towards the Three Jewels (Guru, Yidam, Protector) and the Khenpo, Acharya, and Sangha, for the benefit of all sentient beings, to attain liberation, lasting happiness, and the state of perfect and complete enlightenment, for this purpose, I take the Bhikshu vows, and from this time until death, all that a Bhikshu should abandon, I will abandon, and all antidotes, I will cultivate in my continuum, with an unwavering mind of taking and protecting.
Chinese
请这样做。不要重复。如经文中说，如果超过仪轨，则业不会成立，因此僧众应遵循行为规范。请为了佛法和所要成就之事而心怀利益，下定决心工作，并以出离心来明确这三个想法，然后致力于祈请之事。如有遗漏，请补充。请各位尊贵的僧众听好。名为“此名”之人，想要由堪布“此名”从僧众处获得圆满比丘戒。名为“此名”之人，祈请由堪布“此名”从僧众处获得圆满比丘戒。此人是男子，具有男根，年满二十岁，拥有三法衣和钵，已完全清净了所有障碍之法。名为“此名”之人，祈请由堪布“此名”从僧众处获得圆满比丘戒。如果僧众时机成熟且允许，请僧众允许。僧众将由堪布“此名”为名为“此名”之人授予圆满比丘戒。这是祈请。祈请完毕。请致力于第一个羯磨。请各位尊贵的僧众听好。名为“此名”之人，想要由堪布“此名”从僧众处获得圆满比丘戒。名为“此名”之人，祈请由堪布“此名”从僧众处获得圆满比丘戒。此人是男子，具有男根，年满二十岁，拥有三法衣和钵，已完全清净了所有障碍之法。名为“此名”之人，祈请由堪布“此名”从僧众处获得圆满比丘戒。因此，如果僧众由堪布“此名”为名为“此名”之人授予圆满比丘戒，那么诸位具寿中，谁能容忍由堪布“此名”为名为“此名”之人授予圆满比丘戒，就请保持沉默。谁不能容忍，就请说出来。第一个羯磨已完成。请致力于第二个羯磨，并重复第二个羯磨。第二个羯磨已完成。在第三个羯磨时，业已成立。
English
Please do so. Do not repeat. As it is said in the scriptures, if it exceeds the ritual, the karma will not be established, therefore the Sangha should follow the code of conduct. Please be mindful of the benefit for the Dharma and what is to be accomplished, be determined to work, and clarify these three thoughts with the mind of renunciation, and then dedicate yourself to the matter of supplication. If there are omissions, please supplement. Please listen, all venerable Sangha. The one named "This Name" wants to receive the full Bhikshu ordination from the Sangha by the Khenpo "This Name". The one named "This Name" requests to receive the full Bhikshu ordination from the Sangha by the Khenpo "This Name". This person is a man, has male faculties, is twenty years old, has three Dharma robes and a bowl, and has completely purified all obstructing Dharmas. The one named "This Name" requests to receive the full Bhikshu ordination from the Sangha by the Khenpo "This Name". If the Sangha is ready and allows it, please allow it. The Sangha will grant the full Bhikshu ordination to the one named "This Name" by the Khenpo "This Name". This is the supplication. The supplication is complete. Please dedicate yourself to the first Karma. Please listen, all venerable Sangha. The one named "This Name" wants to receive the full Bhikshu ordination from the Sangha by the Khenpo "This Name". The one named "This Name" requests to receive the full Bhikshu ordination from the Sangha by the Khenpo "This Name". This person is a man, has male faculties, is twenty years old, has three Dharma robes and a bowl, and has completely purified all obstructing Dharmas. The one named "This Name" requests to receive the full Bhikshu ordination from the Sangha by the Khenpo "This Name". Therefore, if the Sangha grants the full Bhikshu ordination to the one named "This Name" by the Khenpo "This Name", then those of you who are venerable, who can tolerate the granting of the full Bhikshu ordination to the one named "This Name" by the Khenpo "This Name", please remain silent. Those who cannot tolerate it, please speak up. The first Karma is completed. Please dedicate yourself to the second Karma, and repeat the second Karma. The second Karma is completed. At the time of the third Karma, the Karma is established.
Chinese
因为，在经文中说：“最终陈述的第三部分是成就。”因此，从“唯有如此”到“以上”是陈述自性，从“之后，如果请求受具足戒”是陈述行为，从“为此之后”到“以下”是陈述作用。如果前两个陈述完成，当“请求”结束时，你就会生起戒律，我们就会成为导师。当出现“为此之后”这句话时，因为戒律已经生起，所以认为自己已经成为比丘，生起圆满的认知非常重要，所以请不要分心。请僧众注意第三个陈述，然后念诵第三个陈述。三个业的陈述结束。请注意业的结尾。僧众容忍并允许后，说“僧众的名字是这个”，然后说“堪布的名字是这个，已经使你受具足戒了”。因为没有这样说，所以就这样认为。如果因为仪式错误或比丘离开等原因导致业混乱，需要重新请求，那么就说“诸位，请再次请求”。说完后重复。如果重复陈述，就说“诸位，请再次随之宣说”，说完后重复。如果重复第二次，就重复说“诸位，请再次请求并随之宣说”。这样，你相续中获得并显现了如水坝般阻断和阻止破戒之道的具足戒，所以要修习欢喜，认为自己已经成为比丘的实物。这样正行完成后，结尾的仪式有两个，第一个是告知圆满的时间，由某位比丘来做。他也应该在白天太阳到达圆满的地方时，用四指的量具测量，确定影子一指是脚，四指是人的说法和先后。如果是晚上，就用星宿来确定时间。你受具足戒成为比丘的仪式有加行、正行、后行三个部分，通过加行和正行，你的相续获得了比丘的戒律。现在结尾的仪式有两个，第一个是为了知道应供养和不应供养之处，告知圆满的时间的灌顶
English
Because, it is said in the scriptures, "The third part of the final statement is the accomplishment." Therefore, from "Only thus" to "above" is stating the nature, from "Then, if you request full ordination" is stating the action, and from "After that" to "below" is stating the function. If the first two statements are completed, when the "request" ends, you will generate the precepts, and we will become the teachers. When the phrase "After that" appears, because the precepts have already arisen, it is very important to generate the complete cognition that you have become a bhikshu, so please do not be distracted. Please ask the Sangha to pay attention to the third statement, and then recite the third statement. The three statements of karma are finished. Please pay attention to the conclusion of the karma. After the Sangha has tolerated and allowed it, say "The name of the Sangha is this," and then say "The name of the Khenpo is this, and has caused you to receive full ordination." Because it is not said like this, it is assumed to be so. If the karma is confused due to a mistake in the ritual or a bhikshu leaving, and it is necessary to request again, then say "Venerable ones, please request again." After saying this, repeat. If you repeat the statement, say "Venerable ones, please proclaim it again," and repeat it. If you repeat it a second time, repeat saying "Venerable ones, please request and proclaim it again." In this way, you have obtained and manifested in your continuum the full ordination that blocks and prevents the path of breaking precepts like a water dam, so cultivate joy, thinking that you have become the object of a bhikshu. After the main practice is completed, there are two concluding rituals, the first is to inform the time of completion, which is done by a certain bhikshu. He should also, if it is daytime, go to the place where the sun has reached completion, measure with a four-finger measuring tool, and determine that one finger of shadow is a foot, and four fingers is the term for a person, and also the order of before and after. If it is night, then determine the time by the constellations. The ritual for you to receive full ordination and become a bhikshu has three parts: preliminary, main, and subsequent. Through the preliminary and main parts, your continuum has obtained the precepts of a bhikshu. Now there are two concluding rituals, the first is to know the places where offerings should and should not be made, the empowerment of informing the time of completion.
Chinese
从“如果这样做”到“堪布某某”之间如前所述。然后，羯磨阿阇梨某某，秘密开示的阿阇梨某某，以及具足信心的僧众之中，已经获得了比丘戒。因此，必须确定这一点。恭敬之处是：比自己戒腊高的，自然安住的具相同戒体的比丘们。非恭敬之处是：比自己年轻的比丘们，以及住在其他地方的年长者等特别说明的人，所有比丘尼，未受比丘戒的出家人，以及居士，从优婆塞以下的所有人。还有，从年长和年轻的区别开始，如果有人行礼和恭敬，就接受。这样计算，如果比丘中出现同时受戒的情况，到“请听取”之间如前所述。然后，行事者说：善知识所说的那一切也要放在心上，并付诸实践。现在是为使获得的第二个结界不退失且增长，而讲述教言的时候。还有，你仅仅获得比丘戒是不够的，必须以珍爱的方式守护，为了了解其中的取舍，所说的十一个教言也归纳为所学之处和能学对治的教言两种。在所学之处的教言中，又分为直接讲述所学的主要内容和不直接讲述而暗示其他内容两种。首先是直接讲述所学的主要内容的时候。其中有四种清净，第一是关于所依止的清净生活方式的教言：为了使这样良好获得的梵行不退失，必须依靠舍弃两边的四种处所，这是总的教诫。即：具寿名为某某者，你谛听！这四者是，薄伽梵如来应供正等觉，知者见者所说，如此出家和受比丘戒是比丘的处所。安住于此，比丘所善说的法和律，出家和受比丘戒是比丘的实有之物。
English
From "If done so" to "Khenpo so-and-so" as before. Then, the Karma Acharya so-and-so, the secret-teaching Acharya so-and-so, and among the Sangha who have complete faith, the Bhikshu vows have been obtained. Therefore, this must be ascertained. The places of reverence are: those Bhikshus who are older in vows than oneself and naturally abide in the same monastic body. The non-reverent places are: Bhikshus who are younger than oneself, and those specially mentioned, such as elders residing elsewhere, all Bhikshunis, renunciates who have not received Bhikshu vows, and all householders, from Upasaka downwards. Also, starting from the distinction between old and young, if someone offers prostrations and reverence, accept it. Calculating in this way, if Bhikshus appear to have received ordination at the same time, from "Please listen" to the end is as before. Then, the one performing the action says: All that the virtuous friend has said must also be kept in mind and put into practice. Now is the time to speak of the advice for the sake of not losing and increasing the second enclosure that has been obtained. Also, it is not enough for you to merely obtain the Bhikshu vows, you must protect them in a cherished way. In order to understand what to adopt and abandon, the eleven instructions that have been spoken are also summarized into two types: the object of learning and the advice on the antidote to be learned. Among the advice on the object of learning, there are two types: directly speaking of the main points of learning and not directly speaking but implying other content. First is the time to directly speak of the main points of learning. Among them, there are four kinds of purity, the first is the advice on the pure way of life to rely on: In order to prevent the well-obtained Brahmacharya from deteriorating, one must rely on the four places that abandon the two extremes, this is the general admonition. That is: O fortunate one named so-and-so, listen! These four are, the Bhagavan Tathagata Arhat Samyaksambuddha, the Knower and Seer, has said that such ordination and Bhikshu vows are the place of a Bhikshu. Abiding in this, the Dharma and Vinaya well-spoken by the Bhikshu, ordination and Bhikshu vows are the real possessions of a Bhikshu.