English
In order to identify the clothes of Dar-throed, divide it into three seasons: winter, spring, and summer, each with four months. Similarly, if summer is divided into three parts, it becomes five seasons: just summer for one month, short summer for one day, and long summer for three months lacking one day. The necessity is to understand the time of accepting the later summer; if one does not accept it on the one day of short summer, then it cannot be accepted at other times. Furthermore, in order to recognize the time when it is impossible to perform the Uposatha, each of the three seasons—winter, spring, and summer—is divided into two, thus explaining it in six parts. In each season, after half and two months of the two months have passed, when half remains, by abandoning the days when Uposatha is impossible, one is able to understand the fourteenth Uposatha. So, from where does the beginning of the seasons start? The "Son of the King Sutra" says: "The first of the times of the Buddhas is winter, and the first of the ghee month of all months." Therefore, it starts from winter, which precedes the ghee month. The beginning of winter is immediately after the end of the small autumn month. So, how is the small autumn month identified? The "Essence of the Sun Sutra" says: "I speak of the Pleiades star cluster, the moon becomes full on the full moon, it is called the small autumn month, here it is the best expression." Therefore, time is calculated from the latter half of the tenth Hor month, the Pleiades. Moreover, at this time, the division of the seasons into five parts should be adopted, and for the sake of easy manifestation in the mind of the meaning to be accomplished when speaking, it should be expressed roughly from the year, month, lunar phase, date, parts of day and night, and if it is daytime, according to the length of the shadow, so that it can be understood. Secondly, in order to prevent the acquired (merit) from diminishing and to increase it, eleven instructions are spoken, divided into the object to be learned and the subject with the ability to learn, which are two instructions. The first is divided into two instructions: directly speaking the main content to be learned and the means of understanding the unsaid content. The first has four kinds of purity, namely, relying on the four pure places and livelihoods, guarding pure discipline, abandoning the root downfalls and their branches, practicing pure conduct, relying on the Dharma of practice, accomplishing the most desired meaning, maintaining the same discipline as the elders, and the worldly.
Chinese
以父子之礼对待堪布和老师，以柔和之心对待朋友，这是五种教诲。教诲要具备通达真谛的清净见解，成就自身所需的闻思修功德。第二，对于此处未提及的内容，教诲要以后学习。以上是所有的教诲。第二是所依之境：将对戒律的恭敬与谨慎结合起来，将生起恭敬心并学习的方法与谨慎结合起来。在此总结：所谓“外道安住布施”，是指为了考察是否能让除了释迦和外道发髻者之外的外道心满意足，而进行的四个月安住布施的祈请四业，这是仪轨的详细说明。第二是比丘尼和沙弥尼的受戒仪轨：除了将受戒者比丘替换为比丘尼，将受戒对象男性替换为女性之外，其余与比丘的仪轨相同。之后，对于未婚者，受戒对象女子需年满十八岁；已婚者，需年满十岁。根据地域中心和边地的不同，由比丘尼僧团十二人或六人集会，通过祈请和二业授予式叉摩那戒。之后，比丘尼的受戒分为加行、正行和结行三个阶段。加行是：对于已婚或未婚的受戒对象女子，已婚者需年满二十岁，未婚者需年满十二岁，由比丘尼僧团十二人或六人的集会中，面向堪姆的尼师给予粪扫衣、木钵和截断的臂膀等五衣等标志。任命两位轨范师尼，秘密告知者询问有无障碍后，受戒者为了获得勤策女戒而祈请，之后，作为受戒者的尼师公开询问有无障碍，并通过祈请和二业授予勤策女戒。之后是正行：根据中心和边地的不同，加上比丘僧团十人或五人的集会，向两个僧团祈请，面向羯磨阿阇黎的比丘通过祈请四业授予比丘尼戒。结行与其他相同。在教诫时，安住且不说话。在堕罪时，加上不共的四根本罪，共有八根本罪，并宣说八重法。
English
Treat the Khenpo and teacher with the respect of a father and son, and treat friends with a gentle heart, these are the five instructions. The instructions should have the pure view of understanding the truth, and accomplish the qualities of learning, thinking, and meditating that one needs. Secondly, for the things not mentioned here, the instructions should be learned later. These are all the instructions. The second is the object of reliance: combine the respect for the precepts with mindfulness, and combine the method of generating respect and learning with mindfulness. Here is a summary: The so-called "heretic dwelling donation" refers to the four actions of requesting donation for four months to examine whether one can satisfy the heretics other than Shakya and the heretics with matted hair, which is a detailed explanation of the ritual. The second is the ordination ritual for Bhikshunis and Shramanerikas: except for replacing the ordained Bhikshu with a Bhikshuni, and replacing the ordained male with a female, the rest is the same as the Bhikshu's ritual. Afterwards, for unmarried women, the ordained woman must be eighteen years old; for married women, she must be ten years old. Depending on the region, central or remote, the Bhikshuni Sangha of twelve or six people will grant the Shikshamana vows through the request and two actions. After that, the Bhikshuni's ordination is divided into three stages: preliminary, main, and concluding. The preliminary is: for the ordained woman, whether married or unmarried, the married woman must be twenty years old, and the unmarried woman must be twelve years old. In the assembly of twelve or six Bhikshuni Sanghas, the nun facing the Khenmo gives the signs such as the robes made of rags, the wooden bowl, and the severed arm, etc. Appoint two Acharya nuns, and after the secret prompter asks if there are any obstacles, the ordained person prays to receive the probationary vows, and then the nun who is the ordained person openly asks if there are any obstacles, and grants the probationary vows through the request and two actions. After that is the main part: depending on the region, central or remote, add the assembly of ten or five Bhikshu Sanghas, pray to the two Sanghas, and the Bhikshu facing the Karma Acharya grants the Bhikshuni vows through the four actions of request. The conclusion is the same as the others. During the precepts, stay still and do not speak. In the case of transgressions, add the four root downfalls that are not common, there are eight root downfalls in total, and proclaim the eight heavy dharmas.
Chinese
能守护之故。 那么，比丘尼和沙弥尼之间，如果没有不共的学处，仅仅依靠比丘僧团，能否生起比丘尼的戒律呢？如果从犯戒的角度来说，是可以生起的。因为没有前一个学处，仅仅是犯戒而已。比丘和比丘尼自己做其他事情，并非不会堕落。如是说。共同意义已经说完。 第二，正文的意义是： 现在的仪轨，远离五种决定， 不男等，是生起的障碍， 国王不允等，是安住的障碍， 不能驱赶乌鸦等，是差别， 头发黄等，是美观的障碍，没有。 具有出离心，具善缘的士夫， 对于善说的一切律藏大海， 以及一百零一种的细小事务精通的， 具足堪布，次第获得近圆戒。 未做前者而圆满，也在经部中显现。 获得的界限，认为是三个陈述的最后。 这是说，现在的仪轨，在获得出家的前后学处时，必须舍弃违缘，具足顺缘。三个学处次第获得与否的差别，以及戒律的获得界限的确定。 第一，受戒时，根据各自的学处，比丘需要远离五种决定，沙弥也需要相似的部分。比如，认为在具足顺缘的地方才能守护，在其他地方不能守护；比如，认为只能放弃一年或一个月，之后就不能守护；比如，认为除了争斗的时候，其他时候都能守护；比如，认为除了敌人，其他众生的生命都不杀；比如，认为只能守护一些粗大的学处，细微的不能守护，这是肢体的决定。肢体有因的差别。因为没有对比丘说肢体决定，所以说是相似的五种决定。不仅如此，还需要远离违缘障碍的法。比如，不男和造作五无间罪等是生起的障碍，因为即使给他们戒律，也不会生起。国王和父母不允许等是安住的障碍，因为即使他们已经生起了戒律，但因为没有自主权，必须舍弃等原因，不能长久安住。
English
because it can be protected. So, between a Bhikshuni and a Shramanerika, if there are no uncommon precepts, can the vows of a Bhikshuni arise solely based on the Bhikshu Sangha? If it is considered from the perspective of transgression, it can arise. Because the absence of the previous precept is merely a transgression. Bhikshus and Bhikshunis themselves doing other things do not necessarily avoid falling. Thus it is said. The general meaning has been explained. Second, the meaning of the text is: The current ritual is free from five certainties, Eunuchs, etc., are obstacles to arising, Kings not allowing, etc., are obstacles to abiding, Not being able to drive away crows, etc., are differences, Having yellow hair, etc., are not obstacles to beauty. That fortunate individual with a mind of renunciation, With a master who is proficient in all the oceans of well-spoken Vinaya, And in one hundred and one minor tasks, Gradually attains full ordination. Attaining full ordination without doing the former is also seen in the Sutras. The limit of attainment is considered to be the last of the three statements. This means that the current ritual, when receiving the preliminary and subsequent precepts of ordination, must abandon adverse conditions and possess favorable conditions. The difference between receiving or not receiving the three precepts in order, and the determination of the limit of attainment of the vows. First, when taking vows, according to their respective precepts, a Bhikshu needs to be free from five certainties, and a Shramanera also needs a similar part. For example, thinking that one can only protect in a place with favorable conditions, and cannot protect in other places; for example, thinking that one can only give up for a year or a month, and cannot protect after that; for example, thinking that one can protect at all times except during disputes; for example, thinking that one will not kill the lives of other beings except enemies; for example, thinking that one can only protect some coarse precepts, and not the subtle ones, this is the certainty of limbs. Limbs have differences in cause. Because the certainty of limbs is not explained to a Shramanera, it is said to be similar to the five certainties. Moreover, one needs to be free from the Dharma of adverse conditions and obstacles. For example, eunuchs and committing the five heinous crimes are obstacles to arising, because even if they are given vows, they will not arise. Kings and parents not allowing, etc., are obstacles to abiding, because even if they have already arisen with vows, they cannot abide for a long time because they do not have autonomy and must abandon them.
Chinese
为了这个缘故。无法驱赶乌鸦，或者被疾病和痛苦折磨等，成为特殊的障碍。即使守护了戒律，也无法忍受修行，因此无法使功德变得殊胜。头发发黄、手残疾等身体有缺陷，以及贱民等种姓有缺陷的人，是作为所依身体不庄严的障碍。虽然对他们生起戒律，会对所要成就的事情有利益，但对于在家众来说，会成为不信仰佛教的原因。因此，需要一个远离这四种，相续清净的人。对于第一种，不会生起；对于第二种，不会安住，因此对所要成就的事情没有利益。对于后两种，通过生起和安住的方式对所要成就的事情有利益，因此可以接纳，但是，对于进行修行的人来说，会产生稍微违犯规定的过失。像这样，从遮止方面来说，需要远离五种决定，没有四种障碍，从成办方面来说，需要聚集之前所说的所有顺缘，特别是需要具备想要获得三种涅槃中任何一种的出离心。否则，就只会停留在畏惧救护和良好祝愿的程度。因此，对于断除了违缘，具足了顺缘，有能力成为所要成就之事的有缘者，让他成为比丘，需要具备成就者精通和持戒的功德。其中，从持戒的功德来说，所有列席的僧众，都需要具备自相续没有被细微的罪过沾染的清净戒律。作为它的支分，在加入羯磨之前，需要忏悔不共的堕罪，对于共同的堕罪进行加持，即使有适合忏悔的对象，但由于与所忏悔的事物相关的数量不足，以及必须先进行处罚等情况，在加入羯磨之前，忏悔仪轨没有完成等没有完成的情况，通过加持等各种适合的方式进行弥补，使之清净。精通的功德，总的来说是精通三藏，特别是精通律藏。其中，对于进行羯磨的人，被称为持律者。它的标准并不是仅仅知道律藏的意义就可以，而是需要掌握一百零一种羯磨以及各自的支分的咒语仪轨，并且能够毫不错乱地念诵出来。