Chinese
坛城陈设修供朵玛仪轨等按照修法成就后，入我的替代是：观想上师自身为释迦牟尼佛，顶上有燃烧的宝珠。其光芒聚集坛城之神和十方诸佛菩萨的加持，以光束的形式融入自身，从而获得允许。又由顶髻的光芒所驱动，陈设于坛城中的导师佛陀与声闻僧众等，如同一灯分二焰般降临，从顶门融入，以其加持，痛苦和痛苦之因止息，生起殊胜的灭道功德。之后引入弟子：沐浴，遣除障碍并结界，以发菩提心和听法的行为规范作为前行。从“此处所听闻之法是”开始，到“首先是作为圆满经部的灌顶，外灌顶续部的支分坛城”之间，按照天人的灌顶方式进行。之后根据情况进行详略增减。其次是趋入声闻乘的坛城灌顶。对此也有两种情况。上师的行为都已在前，你们为了获得成为自己份的灌顶，请献曼扎。如是献曼扎后，为了祈请，对以灭谛和道谛所摄的胜义谛三宝生起信解之信，为了表示此，对陈设于坛城中的导师佛陀和经部的书卷，以及圣者僧众等，行五体投地之礼三次。让他们行礼。之后观想上师显明为导师释迦牟尼佛，顶髻顶端有宝珠，放出无量光芒，从中生起自己的一切愿望，合掌并捧着花朵，跟着念诵： 具一切智智慧聚， 调伏有轮之有者， 今日所说之珍宝藏， 祈求主尊赐予恩。 念诵三遍。之后是授予律仪的仪轨：向上师顶礼三次后，双膝跪地
English
After the mandala arrangement, accomplishment of offering rituals, and so forth, are completed according to the sadhana, the substitute for self-entry is as follows: Visualize the master himself as Shakyamuni, with a blazing jewel on his crown. The light from it gathers the blessings of the deities of the mandala and the Buddhas and Bodhisattvas of the ten directions, and dissolves into oneself in the form of rays of light, thereby obtaining permission. Again, propelled by the light of the crown, the teacher Buddha and the noble Sangha of Shravakas arranged in the mandala descend like one lamp dividing into two flames, and dissolve from the crown. With this blessing, suffering and the origin of suffering cease, and it is thought that special qualities of cessation and path are born in the mindstream. Then, the disciples are brought in: they are bathed, obstacles are removed, and boundaries are set. Generating bodhicitta and clarifying the conduct of listening to the Dharma are done as preliminaries. From "The Dharma to be heard here is..." to "First, the mandala of the outer empowerment lineage, a branch of the complete Sutra empowerment," it is done according to the empowerment of gods and humans. After that, expansions and contractions are made according to the occasion. Secondly, it is time to enter the mandala empowerment of the Hearer Vehicle. There are two aspects to this as well. The actions of the master have already been done. Please offer a mandala as the fee for receiving the empowerment that has become your share. Having offered the mandala in this way, in order to make a request, generate faith and belief in the ultimate Three Jewels, which are encompassed by the Truth of Cessation and the Truth of the Path. To represent this, prostrate three times with five limbs to the ground to the teacher Buddha, the volumes of the Sutras, and the noble Sangha arranged in the mandala. Have them prostrate. Then, visualize the master as the teacher Shakyamuni, with a jewel on the top of his crown, radiating infinite light, from which all your desires arise. Join your palms and hold flowers, and repeat after me: Possessing the aggregate of omniscient wisdom, Taming the wheel of existence, The precious treasure spoken of today, May the chief one bestow grace upon me. Say it three times. Then, the ritual for bestowing vows is as follows: After prostrating three times to the master, kneel down
Chinese
让他们安坐。你们进入声闻乘之门时，如经中所说：“具戒住，闻且思，于禅修，当勤修。”因此，作为功德的基础，受持别解脱戒非常重要。虽然有些上师按照自宗的律仪，举行盛大的三句仪轨，但如果受持者希望出家且有能力，并且具备工作等顺缘，那么在这种情况下，以声闻自宗的仪轨来传授戒律是没有冲突的。然而，这里师徒二人的所依既不完全确定是出家人，也不完全确定是居士，因此，详细地期望仪轨并不好。因此，按照旧文书的观点，仪轨的规范只需具备与声闻相似的三句的替代即可，而仪轨本身的性质最好是按照大乘别解脱不共的仪轨来做。因此，要这样做。一般来说，声闻和独觉乘的意念是：希求解脱轮回痛苦的寂静，这是中士夫的意念。但现在，将意念提升，为了利益一切众生，为了获得不住于二边的涅槃，首先想受居士戒。因此，祈请十方安住的诸佛菩萨、圣者声闻一切众生，以及上师垂念我。我名某某，从此时起乃至尽寿，皈依二足尊之胜者佛陀！皈依离欲者之胜者正法！皈依众中之胜者僧伽！祈请上师从今时起乃至尽寿摄受我为居士！如是念诵三遍。善哉！之后，作为出家的开始，是提问有无障碍的意义。你们为了进入佛法之门而出家，是否有任何障碍会成为戒律产生的违缘？不是为了与他人竞争吗？不是被他人强迫受戒吗？是为了成办自他二利而出家吗？
English
Have them sit comfortably. As you enter the gate of the Hearers' Vehicle, as it is said in the scriptures: "Abide in discipline, possess hearing and thought, diligently apply yourselves to meditation." Therefore, it is very important to take the Pratimoksha vows as the foundation of qualities. Although some lamas have performed elaborate three-sentence rituals according to their own Vinaya tradition, if the person to be ordained desires and is capable of being ordained, and if the necessary conditions such as work are available, then in this case, there is no conflict in administering the vows according to the Hearers' own tradition. However, since here both the teacher and the student are not entirely certain to be either ordained or laypersons, it is not good to expect a detailed ritual. Therefore, according to the view of the old documents, the ritual should only have the equivalent of three sentences similar to those of the Hearers, but the nature of the ritual itself should preferably be according to the unique Mahayana Pratimoksha tradition. Therefore, it should be done in this way. In general, the intention of the Hearers' and Solitary Realizers' Vehicle is to seek peace and happiness, desiring to be liberated from the suffering of samsara, which is the mind of a middling person. But now, elevate the intention, and for the sake of all sentient beings, in order to attain nirvana that does not abide in either extreme, first think of taking the vows of a layperson. Therefore, I request all the Buddhas and Bodhisattvas abiding in the ten directions, the noble Hearers, and the teacher to pay attention to me. I, named so-and-so, from this time until the end of my life, take refuge in the Buddha, the best of the two-legged beings! I take refuge in the Dharma, the best of those free from desire! I take refuge in the Sangha, the best of assemblies! I request the teacher to accept me as a layperson from this time until the end of my life! Recite this three times. Well done! Then, as the beginning of ordination, is the meaning of asking about obstacles. As you are being ordained to enter the gate of the Dharma, are there any obstacles that would become hindrances to the arising of vows? Is it not for the sake of competing with others? Is it not being forced to take vows by others? Is it desiring to be ordained in order to accomplish the benefit of oneself and others?
Chinese
作为回答依次说：“没有。”“不是。”让他说“想要”。为了让你们出家，总的来说，在《宝积经》中，世尊对慈氏菩萨和行持清净菩萨这样说道：“贤善之人，你们二人让这些居士出家并受具足戒。”世尊开许后，慈氏菩萨让九千居士出家。行持清净菩萨让七千居士出家。如是所说，慈氏和文殊以居士的身份安住，因此所度化的不必改变居士的形象，就像获得出家具足戒一样，这里也与此相同，能加持的堪布和所度化的弟子，对于出家和居士白衣没有限制，因此显现为大乘不共的宗规。因此，不一定需要改变装相，然而，佛陀降临世间后，为了仅仅作为随行其传记的象征，即使是居士，也按照给予装相的惯例，取走身体的行止、衣服和器皿的装相后，生起想要随行导师佛陀的想法。如此告知后，为了让喜好佛法的诸神欢喜，剪掉发髻，取了三宝中的名字。之后，交付袈裟和裙子等，如世尊如来应供正等觉释迦牟尼、释迦狮子、释迦王主尊，将这出家的坏色法衣授予你，你要像珍惜眼珠一样珍惜它，像不离肉和骨一样穿戴它，做你衣服该做的事，谨慎行事。顶礼！以三宝的谛实加持力，将这坏色法衣的胜幢授予有缘的你，生生世世穿戴具有惭愧的衣服，以戒律清净的རྒྱ
English
In response, say in order: "No, sir." "No." Let him say, "I want to." In order to ordain you, in general, from the *Ratnakuta Sutra*, the Blessed One said this to the Bodhisattva Maitreya and the Bodhisattva Pure Conduct: "Virtuous men, you two ordain these householders and give them full ordination." After the Blessed One granted permission, the Bodhisattva Maitreya ordained nine thousand householders. The Bodhisattva Pure Conduct ordained seven thousand householders. As it is said, Maitreya and Manjushri remained in the guise of householders, so the one to be tamed does not need to change the appearance of a householder, just as if he had received full ordination as a renunciate. Here, too, it is similar to that, since there is no restriction on the abbot who bestows the vows and the disciple to be tamed, whether they are renunciates or white-clad householders, it appears to be an uncommon Mahayana tradition. Therefore, it is not necessary to deliberately change the signs. However, after the Buddha came into the world, even if one is a householder, as a mere symbol of wanting to follow his biography, according to the custom of giving the signs, one takes the signs of the body's actions, clothes, and utensils, and generates the thought of wanting to follow the teacher, the Buddha. After communicating this, in order to please the gods who delight in the Dharma, the topknot is cut off, and a name from the Three Jewels is taken. Then, the upper robe and skirt are handed over, saying: Just as the Blessed One, the Tathagata, the Arhat, the Perfectly Enlightened Buddha Shakyamuni, the Lion of the Shakyas, the chief king of the Shakyas, bestows this monastic robe of bad color upon you, cherish it as much as you cherish the apple of your eye, wear it as inseparable as flesh and bone, do the work of your robe, and act with mindfulness. Homage! By the power of the truth of the Three Jewels, by entrusting this victory banner of the bad-colored robe to you, the fortunate one, may you wear the robe of shame and modesty in all lifetimes, and with the power of pure discipline
Chinese
愿您具足安乐！交付钵和滤水器后，如同世尊释迦牟尼佛圆满证悟成佛时，用于食物的钵和滤水器一并交付于您，请以不损害众生的方式，好好地进行食物的事务！顶礼！三宝的谛实力……。有缘者，交付您钵和滤水器，愿您从饥荒的劫难中解脱！如是说。另外，一边撒花一边说：顶礼！三宝的谛实力……。愿这些具寿者的戒蕴、定蕴、慧蕴、解脱蕴、解脱知见蕴圆满具足！如是祈愿。因此，更换名字和标志的必要，也是为了转变想法。想到这个轮回全部都变成了痛苦之处，如同火坑一般，要将自己和他人一切有情众生从轮回中救度到无上菩提的境地。为了这个目的，要从家庭的喧嚣中出家。十方安住的诸佛和菩萨，以及圣者声闻众，请导师垂听我。我名为……，从此时起乃至尽寿，两足尊中胜，皈依佛！离欲者中胜，皈依于法！僧众中胜，皈依僧！释迦牟尼佛，释迦狮子，释迦王，主要跟随亲自出现的那位。请允许我出家！三次。善用方便。之后，为了使自己和他人一切众生从轮回中解脱，受持沙弥戒，要继承圣者阿罗汉的血脉。十方安住的诸佛和菩萨，以及圣者声闻众，请导师垂听。我名为……，从此时起乃至尽寿，两足尊中胜，皈依佛！离欲者中胜，皈依于法！僧众中胜，皈依僧！我乃至尽寿受持沙弥
English
May you be endowed with well-being! Having entrusted the alms bowl and water strainer, just as the Blessed One, Shakyamuni Buddha, attained complete enlightenment, this alms bowl and water strainer used for the activity of food is entrusted to you. Please perform the activity of food well, without harming living beings! Homage! By the power of the truth of the Three Jewels... Fortunate one, by entrusting you with the alms bowl and water strainer, may you be liberated from the eon of famine! Thus, it is said. Furthermore, while scattering flowers, say: Homage! By the power of the truth of the Three Jewels... May the aggregates of morality, the aggregates of concentration, the aggregates of wisdom, the aggregates of liberation, and the aggregates of the wisdom of seeing liberation be completely perfected for these venerable ones! Thus, make aspirations. Therefore, the necessity of changing names and symbols is also to change one's thinking. Thinking that this entire cycle of existence has become a place of suffering, like a pit of fire, one must liberate oneself and all other sentient beings from samsara to the state of unsurpassed enlightenment. For this purpose, one must renounce the busyness of household life. Buddhas and Bodhisattvas abiding in the ten directions, and all noble Shravakas, and teachers, please listen to me. I, named ..., from this time until the end of my life, the best of bipeds, I take refuge in the Buddha! The best of those free from desire, I take refuge in the Dharma! The best of assemblies, I take refuge in the Sangha! Shakyamuni Buddha, Shakya Simha, Shakya King, mainly following the one who appeared in person. Please allow me to renounce! Three times. Use skillful means. Then, in order to liberate oneself and all others from samsara, taking the vows of a novice monk, one must continue the lineage of the noble Arhats. Buddhas and Bodhisattvas abiding in the ten directions, and all noble Shravakas, and teachers, please listen to me. I, named ..., from this time until the end of my life, the best of bipeds, I take refuge in the Buddha! The best of those free from desire, I take refuge in the Dharma! The best of assemblies, I take refuge in the Sangha! I will observe the novice monk's precepts for as long as I live.