Tibetan
སྡོམ་པ་འབུལ་ཆོག སྡོམ་པ་འབུལ་ཆོག 【处理错误】 [ { "original_tibetan": "སྡོམ་པ་འབུལ་ཆོག", "chinese_translation": "舍戒仪轨", "english_translation": "Procedure for Renouncing Vows" }, { "original_tibetan": "སྡོམ་པ་འབུལ་ཆོག", "chinese_translation": "舍戒仪轨", "english_translation": "Procedure for Renouncing Vows" }, { "chinese_translation": "舍戒仪轨。顶礼一切智者！若有人因无法守护学处而欲舍戒，则舍戒之对境，需为人类，能言语，能理解，心识正常，非人妖或双性人，即具备此五种特性的凡夫俗子。于非寂静处，由非疯狂、精神错乱、醉酒、愚笨、口哑、耳聋、睡眠、入定、化身、动物影像、隐居等状态之具舍戒意乐者行舍戒。其仪轨如下：\n“具寿请垂听，我名某某，舍弃沙弥戒。请纳我为居士。”如是宣说。如此舍戒之利益，如云：\n“若不持守诸学处，胜于执持善逝幢，\n不持学处刹那间，舍形还俗安住更佳。”\n又云：\n“执持善逝之胜幢，仅依外相而行者，\n如象鼻上系彩带，似孕妇饮酸涩汁。\n彼人一日之中亦，造下无量罪恶种，\n唯有行作种种之，自害之事定无疑。”\n如是所说，舍戒后可重受，且不至于断绝相续等利益。此处仅述沙弥舍戒仪轨，若舍比丘戒，则说“舍比丘戒。请纳我为沙弥。”等等。此外，戒之自性１、学处舍弃。２、根本与佛舍弃。３、因与调伏舍弃等等。近因舍弃４、阿阇黎舍弃等等。学处之界限５、我食。等等。６、舍弃道友我梵行舍弃等等。注：仪轨亦有宣说，若需则酌情使用。对于隐瞒犯根本戒者，亦可舍戒，虽因已坏失相续而舍戒，然与不能再受戒者有别，但可受持中间之出家戒，如是认为。此乃法吉祥所说。", "english_translation": "Procedure for Renouncing Vows. Homage to the All-Knowing! If one wishes to renounce vows because they are unable to keep the precepts, the object to whom the vows are renounced must be a human being, capable of speech, able to understand, with a mind that is naturally present, and not a hermaphrodite or of dual gender, i.e., an ordinary person possessing these five characteristics. In a place that is not secluded, the person renouncing the vows must not be insane, mentally disturbed, intoxicated, foolish, mute, deaf, asleep, in meditative absorption, an emanation, an image of an animal, or in seclusion, etc. They must be a person with the intention to renounce the vows. The procedure for renouncing them is as follows:\n\"Venerable ones, please listen. I, named so-and-so, renounce the vows of a novice monk. Please accept me as a lay follower.\" Thus, they should be instructed to speak. The benefits of renouncing vows in this way are as follows, as it is said:\n\"If one does not abide by the precepts, it is better to renounce the form and remain a householder for even a moment than to hold the banner of the Sugata.\"\nAnd:\n\"Holding the banner of the Sugata, relying only on the form,\nIs like adorning an elephant's trunk with ribbons, or a pregnant woman drinking sour juice.\nThat person, even in a single day, creates countless seeds of sin,\nAnd undoubtedly only engages in various acts of self-harm.\"\nAs it is said, there are benefits such as being able to retake the vows after renouncing them, and not becoming someone whose lineage is irreparably damaged. Here, only the procedure for renouncing novice vows is mentioned; if renouncing the vows of a fully ordained monk, one should say, \"I renounce the vows of a fully ordained monk. Please accept me as a novice monk,\" etc. Furthermore, regarding the nature of the vows: 1. Renouncing the precepts. 2. Renouncing the root and the Buddha. 3. Renouncing the cause and the Vinaya, etc. Renouncing the proximate cause 4. Renouncing the preceptor, etc. The boundary of the precepts 5. I eat, etc. 6. Renouncing friends, I renounce celibacy, etc. Note: The rituals are also mentioned, and if needed, they should be applied as appropriate. Even for those who have concealed defeats, it is permissible to renounce the vows they have, and although they renounce them because their lineage is damaged beyond repair, there is a difference in that they cannot be reborn as such, but it is thought that they can take intermediate ordination. This was said by Dharmashri." } ] ============================================================
Tibetan
སྡོམ་པ་འབུལ་ཆོག
Chinese
这是书面形式的。 此外，如果比丘不乐意，或者不高兴，或者懒惰，或者心烦意乱，或者犹豫不决，或者诽谤，或者想要放弃修行者的身份，就这样说： 尊敬的诸位，请听我说。我，名叫某某，要交还戒律。 这样说就是交还戒律。 交还佛、法根本和僧伽。 这样说就是交还戒律。 交还经藏、律藏和母续。 这样说就是交还戒律。 交还亲教师和近侍，以及阿阇黎和近侍。 这样说就是交还戒律。 我是居家者，或是沙弥，或是戒律的止境，或是阴阳人，或是被驱逐的比丘尼，或是杀害父母阿罗汉，或是分裂僧伽，或是出血，或是外道，或是加入外道，或是盗窃，或是异类，请允许我不在此处居住。 这样说就是交还戒律。 尊敬的诸位，请听我说。难以行持梵行，难以独处。 等等，即使这样说，如果没有说以上任何一种情况，那么只是破坏了戒律，而不是交还了戒律。 此外，如果前后两种情况都说了，那么既破坏了戒律，也交还了戒律。 没有交还戒律，也没有破坏戒律，就是与上述情况相反。 这是附带的必要说明。 可以交还誓言。
English
This is in written form. Furthermore, if a monk is unwilling, or unhappy, or lazy, or distracted, or hesitant, or slanders, or wants to renounce the status of a practitioner, he says this: Venerable ones, please listen to me. I, named so-and-so, offer back the precepts. Saying this is offering back the precepts. Offering back the Buddha, the Dharma root, and the Sangha. Saying this is offering back the precepts. Offering back the Sutra Pitaka, the Vinaya Pitaka, and the Mother Tantras. Saying this is offering back the precepts. Offering back the preceptor and attendant, and the Acharya and attendant. Saying this is offering back the precepts. I am a householder, or a novice monk, or the limit of precepts, or a hermaphrodite, or an expelled nun, or one who has killed parents who are Arhats, or one who has caused schism in the Sangha, or one who has drawn blood, or a heretic, or one who has joined a heretical sect, or a thief, or a different kind, please allow me not to reside here. Saying this is offering back the precepts. Venerable ones, please listen to me. It is difficult to practice celibacy, it is difficult to be completely secluded. Even if one says such things, if one does not say any of the above, then one has only broken the precepts, but has not offered them back. Furthermore, if one says both the former and the latter, then one has both broken and offered back the precepts. Not having offered back the precepts and not having broken the precepts is the opposite of those situations. This is an incidental necessity. It is permissible to offer back vows.