English
If a layperson, novice, or bhikshu's three vows exist in one person's continuum, how do they exist? According to the school that believes vows are form, it is believed that different substances exist in the continuum of a person who successively takes the three vows. As stated in the Treasury of Knowledge: "Those different ones do not contradict each other." According to the school that believes vows are knowledge, they are different aspects of the same entity. Because two other mental entities of the same kind do not arise as attendants to one main mind, it is one entity. Since the cause of attainment, what should be abandoned, and what should be accepted are each definite, it is impossible for the three to have a common basis, therefore they are different aspects. ༈. Third, the method of obtaining what has not been obtained. There are two: teaching and explanation. First, the brief explanation: First, regarding how to obtain vows that have not been obtained, there are two ways of taking them. That is, completing with little effort is the former ritual, and completing with effort is the current ritual, which are determined as two ways of taking them. Second, the detailed explanation is divided into two. First, the former ritual: Self-born wisdom, understanding the essence, fulfilling activities. Promising to be a teacher, the 'Come here' four requests, answering questions, promising heavy Dharma, etc. The trainable beings are pure in mind, and the abbot is a noble being. That is, the ritual that enables those to be tamed to obtain full bhikshu ordination without relying on the current ritual is the definition of the former ritual. If divided, as stated in the Commentary on the Treasury of Knowledge: "The Vaibhashikas, the Vinaya masters, say that full ordination is obtained in ten ways." Like the ten ways mentioned: The fully enlightened Buddha and the Pratyekabuddha, when attaining the knowledge of the exhaustion of birth, are self-born. The five good groups, when the path of seeing arises, are through understanding the essence. These three are because a definitive bhikshu naturally arises in their own continuum, therefore they obtain bhikshu ordination. Shariputra and others through 'Come here', Mahakashyapa through promising to be a teacher, the sixty good groups through promising the three refuges, Prajapati and others through promising to abandon the eight heavy Dharmas, and Sudatta through being pleased with the answer to the question, obtain bhikshu ordination. These five are completed through the blessings of the teacher. Offering, because of being under the control of parents, the bhikshuni Utpala (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) acted as a messenger, relying on the messenger ritual of the Sangha, the number of the Sangha
Chinese
总而言之，在中央地区由十位僧人组成的僧团，在边远地区由五位僧人组成的僧团，通过羯磨四法同时进行沙弥出家和比丘具足戒。这些被称为早期的具足戒受戒方式。因为早期的修行者，烦恼、业、异熟果的三种障碍较少，智慧、根基和能力成熟的调伏对象，都是心性清净之辈，所以在他们身上产生了具足戒。而且，为他们授戒的堪布也是圣者才具有的特点。如果这样说来，早期的仪轨与不需要堪布和阿阇梨的说法相矛盾，是因为那些人三种业障较重，成熟度较低，不像现在的调伏对象那样，不需要通过堪布和阿阇梨费力地引导和教导，所以才那样说。否则，在“来吧”等情况下，已经确定释迦牟尼佛是堪布。如果进行了羯磨四法的早期仪轨，那么执行者在完成其目的后，必须成为阿阇梨。此外，最初的七位没有具足羯磨四法的仪轨，所以被称为早期仪轨。事业是现在的仪轨，但依赖于羯磨四法的早期仪轨的事业仪轨也可能出现，所以不是绝对的。这里，具足早期仪轨的特点是：通过事先向十人僧团或五人僧团祈请，通过羯磨四法同时进行出家和具足戒的仪轨。其中，自生是在导师成佛之前出现的，而“来吧”是从成佛到涅槃之间进行的。由于出现了一些过失，所以赐予了羯磨四法的早期仪轨。其他则是在成佛后不久，在弘扬仪轨尚未出现之前出现的，所以被称为早期的圆满方式。第二，现在的仪轨分为共同意义和后续意义。第一，在早期仪轨之后制定的羯磨四法仪轨及其相关内容是现在仪轨的特点。分类有：十人僧团、五人僧团或特殊情况下四人僧团，从比丘和比丘尼僧团中获得圆满，以及通过事业按照先后顺序进行修持等。比丘人数的多寡
English
In summary, in the central regions, a Sangha of ten monks, and in remote regions, a Sangha of five monks, simultaneously perform the novice ordination and Bhikshu full ordination through the four Karmas. These are called the early methods of receiving full ordination. Because the practitioners of the past had fewer of the three obscurations of afflictions, karma, and fruition, and the objects of taming whose wisdom, foundation, and abilities were mature, were all of pure mind, therefore the full ordination arose in them. Moreover, the characteristics of the Khenpo who conferred the ordination were only those of a noble being. If this is the case, the early rituals contradict the statement that Khenpo and Acharya are not needed, because those people had heavier three karmic obscurations and lower maturity, unlike the objects of taming of the present, they did not need to be laboriously guided and taught by Khenpo and Acharya, so it was said that way. Otherwise, in the case of "Come here" etc., it has been established that Shakyamuni Buddha is the Khenpo. If the early ritual of the four Karmas is performed, then the performer must become an Acharya after completing his purpose. Furthermore, the first seven did not have the complete ritual of the four Karmas, so they were called early rituals. The Karma is the current ritual, but the Karma ritual that relies on the early ritual of the four Karmas may also occur, so it is not absolute. Here, the characteristic of the complete early ritual is: by first requesting the Sangha of ten or five, the ritual of simultaneously performing ordination and full ordination through the four Karmas. Among them, self-arising occurred before the Teacher attained Buddhahood, and "Come here" was performed from Buddhahood to the verge of Nirvana. Because some faults occurred, the early ritual of the four Karmas was granted. The others occurred shortly after Buddhahood, before the flourishing ritual had appeared, so they are called the early methods of completion. Second, the current ritual is divided into common meaning and subsequent meaning. First, the ritual of the four Karmas and its related content, which was established after the early ritual, is the characteristic of the current ritual. The classifications are: Sangha of ten, Sangha of five, or in special cases Sangha of four, obtaining completion from the Bhikshu and Bhikshuni Sanghas, and practicing in sequence according to the Karma, etc. The number of Bhikshus, whether many or few
Chinese
以难易的差别，将十聚和五聚安立的中央和边地的分界点是。在《词句》中说：梨树处丛生的森林，梨树生长茂盛是东方。被称为邬尸罗的山，黑暗的山是北方。靠近柱子的柱子的城市，位于西方。在芦苇丛生的城市旁，芦苇丛生的河流是南方。这些之间的地带，应知是中央，外面的称为边地，是无边智慧者所说。这是以地点分界的。以法分界，就是存在经教和证悟教法的地方是中央。现在从仪轨方面，受戒的仪轨有两种：时限戒和终身戒。第一种，《俱舍论》中说：低处安坐，念诵所说，不装饰或站立时，为了圆满近住的支分，第二天从他人处领受。如是说。其中，分别说部认为，受戒者，无论是赡部洲的男子或女子，都只能从比丘处受戒。经部则认为，畜生的身体也能生起戒体，受戒者也可以从优婆塞，乃至安住于布萨的人处受戒。二者都一致认为，必须在今天太阳升起前受戒，并守护到第二天太阳升起。然而，特殊情况下，如果有人发誓在每个月的初八、十五受戒，那么后来每次守护的时候也必须受戒。之前一次性受戒的必要性是，分别说部认为，即使饭后受戒也能生起戒体，经部则认为，在所依的面前自己受戒也能生起戒体。第二种，终身戒，是受男子三戒的仪轨，以及如何将其应用于女子五戒的方法。第一种又分为两种：前行仪轨和后行仪轨。第一种，《业百法》中说：询问和优婆塞戒，请求和亲教师第一，出家沙弥影子时，以及宣说戒律是最后。这是说，最初出现“之前”一词，表示前行仪轨，但因为之前已经说过，所以这里加上“询问”等。讲解戒律的意义时，应
English
The demarcation point between the central region and the border region, where the ten aggregates and five aggregates are established based on the difference between difficulty and ease, is: As stated in the verses: "The forest with dense pear trees, the flourishing pear trees are in the east. The mountain called Ushira, the dark mountain is in the north. The city near the pillar of pillars is located in the west. Beside the city with reeds, the river with reeds is in the south. The area between these, know it as the central region, the outer region is called the border, as spoken by the one with boundless wisdom." This is divided by location. Divided by Dharma, the place where the teachings of scripture and realization exist is the central region. Now, from the aspect of rituals, there are two types of vows: temporary vows and lifelong vows. The first, as stated in the Abhidharmakosha: "Sitting low, reciting what is said, without adornment or standing, in order to perfect the limbs of the Upavasatha, one should receive it from another in the morning." Thus it is said. Among them, the Vaibhashikas believe that the receiver, whether male or female from the three continents, can only receive the vows from a Bhikshu. The Sautrantikas believe that the basis of animals can also generate the vow body, and the receiver can receive the vows from an Upasaka, even from someone abiding in the Uposatha. Both agree that the vows must be taken before sunrise today and kept until sunrise the next day. However, in special cases, if someone vows to keep the vows on the eighth and fifteenth of every month, then each time they keep them later, they must also take the vows. The necessity of taking the vows once before is that the Vaibhashikas believe that even taking the vows after eating can generate the vow body, while the Sautrantikas believe that taking the vows oneself in front of the support can also generate the vow body. The second, lifelong vows, is the ritual for taking the three vows of a male, and how to apply it to the five vows of a female. The first is divided into two: the preliminary ritual and the subsequent ritual. The first, as stated in the Karma Shatam: "Inquiry and Upasaka vows, request and the first preceptor, novice monk shadow time, and the final statement of vows." This is to say that the word "before" appears at the beginning, indicating the preliminary ritual, but because it has been said before, "inquiry" etc. are added here. When explaining the meaning of the vows, one should
Chinese
应通过发起皈依来成办沙弥位。如是说。正行是：堪布将要成办沙弥位的比丘交付给（受戒者）。由他使该受戒者，通过远离四种违缘障碍之法，以及具足五种顺缘的方式，发起皈依而近圆成沙弥位，应交付给将要成办沙弥位的比丘。询问“是否完全清净”，若清净则应近圆。如是说。后行是：另一比丘测量影子，述说获得沙弥位的时间，学戒师述说沙弥的十条学处，令其承诺。༈。第二，后续段落成办比丘的仪轨是：首先是事和堪布，两件法衣和两个钵，悦意事、祈请、秘密师，请问、迎请、祈请和祈请，询问、事业和影子，日夜时分和处所等，堕罪和善行、殊胜欲求，戒律平等和戒律相关，调伏和所需及不述说，恭敬以及对于受戒者，外道住处布施的，这些品类是正确归纳的。对于解释这些意义，有加行、正行、后行三者。加行有六个方面，首先是受戒者年满二十岁，具足三件法衣和钵，如果想要近圆具足戒，将资具整理好后，为了使三宝和上师显现，首先要做的是：一般而言，对于三宝，成为皈依之处的是，胜义谛的三宝，如《俱舍论》所说：何者于三皈依处，佛陀僧伽所行法，无学与二及寂灭，于彼等皈依。对于具有信心的信仰者来说，这里最主要的是，假立的三宝，佛陀所示现的身体形象，法存在于认真进行业之仪轨者的相续中，僧伽一般是十众或五众。特殊情况下也说是四众。其含义是堪布和秘密师并非不可或缺的支分，因为堪布的事业等，没有向其祈请的比丘