English
The novice ordination should be accomplished by initiating refuge. Thus it is said. The main part is: the preceptor entrusts the monk who will accomplish the novice ordination to (the candidate). He makes the candidate, through being free from the four opposing obstacles and possessing the five conducive conditions, initiate refuge and attain the novice ordination. He should entrust it to the monk who will accomplish the novice ordination. After asking "Is it completely pure?", if it is pure, then it should be accomplished. Thus it is said. The subsequent part is: another monk measures the shadow and states the time of obtaining the novice ordination, and the disciplinarian states the ten precepts of the novice and makes him promise to uphold them. ༈. Secondly, the subsequent paragraphs on the ritual for accomplishing a monk are: First are the action and the preceptor, two dharma robes and two alms bowls, pleasing things, supplication, secret teacher, request, invitation, supplication and supplication, inquiry, action and shadow, day and night, time and places, transgressions and virtuous conduct, supreme desire, equality of discipline and connection to discipline, taming and needs and non-recitation, respect and for the one to be ordained, the abode of non-Buddhists, the giving of alms, these categories are correctly summarized. In explaining these meanings, there are three: preliminary, main, and subsequent. The preliminary has six aspects, the first of which is that the candidate is twenty years old, possesses three dharma robes and an alms bowl, and if he wishes to receive full ordination, after arranging the requisites, in order to make the Three Jewels and the teacher manifest, the first thing to do is: In general, for the Three Jewels, what becomes the object of refuge is the Three Jewels of ultimate truth, as stated in the Treasury of Knowledge: Whoever takes refuge in the three, the Dharma practiced by the Buddha and Sangha, the non-learner and both, and nirvana, takes refuge in them. For those with faithful belief, what is most important here is the imputed Three Jewels, the body image shown by the Buddha, the Dharma exists in the continuum of those who diligently perform the ritual of action, the Sangha is generally a group of ten or a group of five. In special cases, it is also said to be a group of four. Its meaning is that the preceptor and the secret teacher are not indispensable parts, because the preceptor's actions, etc., are monks to whom supplications have not been made
Chinese
即使不通过仪轨也能成就，即使不询问障碍也能允许成就的事业是存在的。就像，没有祈请堪布也可以，没有询问障碍也可以。如是说。因此，适合做堪布的人，应以言语祈请具足僧团和补缺比丘学处功德的比丘，以及精通在僧团中传达羯磨仪轨的羯磨阿阇黎，和擅长背地里询问四种远离（指杀父、杀母、杀阿罗汉、破僧）的障碍并请求进入僧团的秘密师两人。他们也应观察自己的相续，如果有堕罪，则忏悔、防护、加持后加入羯磨行列。第二，堪布显现，一般应祈请具足稳重和智慧功德，特别是从所要成就的事业方面来说，没有见、闻、疑三种过失的比丘为堪布，并承诺接受。第三，资具显现，堪布加持后给予三法衣，或者如果尚未缝制完毕，则加持可用的材料后给予，即两件法衣，以及向僧团展示钵并由堪布加持后给予，即两个钵。第四，完全清净显现，为了避免作为羯磨阿阇黎的比丘最初出现错误和不和合的过失，首先进行堕罪相似的加持，并在处所上事先达成共识。询问谁是秘密师，询问是否乐意。如果乐意，则以唯一的祈请羯磨任命为秘密师。被任命者也为了真实地说出有无障碍，在僧团的背后询问障碍，并向僧团陈述所要成就的事业以障碍而清净的方式，然后请求进入僧团。第五，祈请显现，上部律藏不适合解释最初出现的三次陈述中的祈请，因为羯磨显现的程度需要解释四次祈请的羯磨，所以是有害的。因此，按照下部律藏，应陈述三次祈请的语句。这里，祈请的对象是具足三种特征的僧团，即人数圆满。解释的对象不是已经供养的僧团等。不是未圆满、衰损和无间罪。不是异地、不同罪和有错误的。边界。
English
Even if it is accomplished without rituals, and even if obstacles are not asked, there can be accomplishments that are permissible. Likewise, it is also permissible not to request a Khenpo. It is also permissible not to ask about obstacles. So it is said. Therefore, the one who is suitable to be a Khenpo should verbally request a Bhikshu who possesses the qualities of the Sangha and the supplementary precepts of the teacher, as well as the Karma Acharya who is skilled in communicating the Karma rituals in the midst of the Sangha, and the two who are suitable as secret masters who are skilled in secretly asking about the four separations (referring to killing father, killing mother, killing Arhat, breaking the Sangha) and requesting to enter the Sangha. They should also examine their own minds, and if there are transgressions, they should confess, restrain, bless, and then join the Karma ranks. Second, the Khenpo appears, generally one should request a Bhikshu who possesses the qualities of stability and wisdom, and especially from the perspective of the accomplishment to be achieved, who is free from the three faults of seeing, hearing, and doubt, to be the Khenpo, and promise to accept. Third, the equipment appears, the Khenpo blesses and gives the three Dharma robes, or if they have not yet been sewn, blesses and gives the usable materials, that is, two Dharma robes, and shows the bowl to the Sangha and the Khenpo blesses and gives it, that is, two bowls. Fourth, complete purification appears, in order to avoid the faults of error and disharmony that the Bhikshu who is the Karma Acharya initially makes, first perform the blessing similar to the transgression, and reach a consensus in advance on the location. Ask who is the secret master, ask if they are willing. If they are willing, then appoint them as the secret master with the sole request Karma. The appointed one also asks about obstacles behind the Sangha in order to truthfully say whether there are obstacles, and then states to the Sangha the way in which the accomplishment to be achieved is purified by obstacles, and then requests to enter the Sangha. Fifth, the request appears, the upper Vinaya is not suitable for explaining the request in the first three statements, because the extent of the Karma that appears needs to explain the Karma of the four requests, so it is harmful. Therefore, according to the lower Vinaya, the statements of the three requests should be stated. Here, the object of the request is the Sangha that possesses the three characteristics, that is, the number is complete. The object of explanation is not the Sangha that has already been offered, etc. It is not incomplete, deteriorated, and without interval. It is not a different place, a different crime, and erroneous. Boundary.
Chinese
不是其他的名称，而是指三宝。 具备补充的法，远离未聚集和聚集后返回的两种不和合。 谁来种植呢？ 想要获得圆满戒并显现的人，是所要成就的对象。 必须是真心想要接受戒律，具有坚定的出离心，理解意义并远离五种确定，以及不具备完整传承的人。 第六，为了让僧众完全清净并信任，在内部询问障碍。 因为趋向于羯磨阿阇梨，以祈请为先导，所以在僧众中询问障碍。 仅仅知道从处所和所依两方面都没有障碍就足够了。 实际上，并不需要没有障碍，就像把未满二十岁的人误认为已满二十岁一样。 第二，正行是羯磨的显现。 趋向于羯磨阿阇梨的比丘，对于所要成就的对象说： “佛法僧， 堪布阿阇梨欲受圆满戒， 资具完全清净， 祈请和羯磨是现前的。” 按照这个简要的意义，通过师承的教言，以或广或略的方式进行传达。 通过没有缺失、错误和混乱的完全清净的仪轨，进行四次祈请的羯磨，并通过具足的方式从僧众中获得圆满戒。 在一切有部中，通过十种显现，四种因的条件，自相续的四大，增上缘，他者的识，能作因，俱生因，等起因这三种，比丘的戒律产生为非能作的色法的自性。 经部以上，以出离心作为近取因，以十种显现作为俱生助缘，戒律产生为心识的自性。 第三，后行分为二，第一，为了知晓应供养和不应供养之处，了解时间是： 由于时间变化的原因，必须从微细的次第来衡量。 用四指宽的日晷来测量影子，确定昼夜的二十二分，并陈述时间。 时间是： 按照世间的说法，有四季，即冬、春、夏、秋，每一季又分为上、中、下三等。 顶礼。
English
It is not another name, but refers to the Three Jewels. Possessing the Dharma of completion, it is free from the two incompatibilities of not gathering and returning after gathering. Who is the planter? One who desires to attain full ordination and manifest it, is the object to be accomplished. One must be sincere in wanting to receive the vows, have a firm mind of renunciation, understand the meaning and be free from the five certainties, and be someone who does not have a complete lineage. Sixth, in order to make the Sangha completely pure and trustworthy, the questioning of obstacles internally is: Because one is inclined towards the Karma Acarya, with the request as the preliminary, the obstacles are questioned in the midst of the Sangha. It is sufficient to know that there are no obstacles from the perspective of both the place and the support. In reality, it is not necessary to be without obstacles, just as one might mistake someone who is not yet twenty years old for being twenty years old. Second, the main part is the manifestation of the Karma. The Bhikshu who is inclined towards the Karma Acarya says to the object to be accomplished: "Buddha, Dharma, and Sangha, Abbot and Acarya desire full ordination, The requisites are completely pure, The request and Karma are manifest." According to this condensed meaning, the instructions of the oral tradition are communicated in a detailed or concise manner. Through the completely pure ritual without omissions, errors, or confusion, the Karma of the four requests is performed, and through the means of attachment, full ordination is obtained from the Sangha. In the Sarvastivada school, through the ten manifestations, the four causal conditions, the four elements of one's own continuum, the dominant condition, the consciousness of others, the efficient cause, the co-emergent cause, and the three equal causes, the Bhikshu's vows are produced as the nature of non-cognitive form. From the Sutra school onwards, with the mind of renunciation as the proximate cause, and the ten manifestations as the co-emergent assisting condition, the vows are produced as the nature of mind. Third, the subsequent action is divided into two. First, in order to know the places that should be honored and those that should not, understanding the time is: Due to the changing nature of time, it must be measured from the subtle order. Measure the shadow with a sundial four fingers wide, determine the twenty-two parts of day and night, and state the time. The times are: According to worldly convention, there are four seasons: winter, spring, summer, and autumn, each divided into superior, intermediate, and inferior levels. Prostration.
Chinese
为了识别达绸的衣服，分为冬、春、夏三季，每季四个月。同样，如果将夏季分为三段，则变为五个季节：仅夏季一个月，短夏一日，长夏三个月差一日。必要的是，为了理解接受后夏的时间，如果不在短夏的一日接受，则无法在其他时间接受。此外，为了识别无法进行布萨的时间，将冬、春、夏三季各分为两段，共分为六段。每个季节有两个月，一半和两个月过去后，剩余一半时，由于放弃无法进行的斋戒日，因此能够理解第十四布萨。那么，季节的开始从哪里算起呢？《圣子经》中说：诸佛之时的最初是冬季，所有月份的酥油月的前面。因此，从酥油月开始的冬季开始算起。冬季的开始是秋季小月结束后的紧接着。那么，秋季小月如何识别呢？《日藏经》中说：我说昴星团，月亮在满月时变为满月，称为秋季小月，这里是最好的表达。因此，从霍尔历十月昴星团的后半月开始计算时间。此外，此时应采用将季节分为五段的方法，为了便于表达时，所要实现的意义容易在心中显现，因此从粗略的年份、月份、月相、日期、昼夜的时间，以及如果是白天，则根据阴影的长度来表达，以便理解。第二，为了使已获得的（功德）不退失且增长，宣说十一个教言，分为所应学习的对境和能学习的有境两种教言。第一种，分为直接宣说所应学习的主要内容和了解未宣说内容的方便两种教言。第一种有四种清净，即依靠四种清净的处所和生活，守护清净的戒律，断除根本堕罪及其支分，修持清净的行为，依靠修行的法，成就最渴望的意义，与长老们持守相同的戒律，以及世间的。