English
For this reason. Obstacles that become special, such as being unable to drive away crows, or being tormented by diseases and suffering. Even if the vows are kept, one cannot bear to practice, therefore one cannot make the merits become excellent. Those with yellow hair, crippled hands, etc., whose bodies are defective, and those whose castes are defective, such as outcastes, are obstacles to the body being unadorned as a basis. Although generating vows for them will benefit what is to be accomplished, for householders, it will become a cause of disbelief in Buddhism. Therefore, one needs a person who is free from these four and whose continuum is pure. For the first, it will not arise; for the second, it will not abide, therefore it is of no benefit to what is to be accomplished. For the latter two, it benefits what is to be accomplished through arising and abiding, therefore it can be accepted, but for the practitioner, there will be a slight fault of violating the rules. Like this, from the aspect of negation, one needs to be free from the five certainties and without the four obstacles, and from the aspect of accomplishment, one needs to gather all the favorable conditions mentioned earlier, and in particular, one needs to be possessed of the mind of renunciation that desires to attain any of the three nirvanas. Otherwise, it will only remain at the level of fearing protection and good wishes. Therefore, for the fortunate one who has eliminated the unfavorable conditions and possesses the favorable conditions, and who has the ability to become what is to be accomplished, to make him a monk, one needs to have the qualities of being learned and disciplined. Among them, from the qualities of being disciplined, all the Sangha members present need to possess pure discipline that is not tainted by even subtle faults in their own continuum. As a branch of it, before joining the karma, one needs to confess the uncommon downfalls, and bless the common ones. Even if there is a suitable object of confession, but because the number related to the object of confession is insufficient, and because punishment must be carried out first, etc., the confession ritual has not been completed before joining the karma, etc., those that have not been completed are purified by means of making amends in various appropriate ways such as blessing. The qualities of being learned are generally being learned in the three pitakas, and in particular being learned in the vinaya. Among them, the one who performs the karma is called the holder of the vinaya. Its standard is not just knowing the meaning of the vinaya, but one needs to master the mantras and rituals of the one hundred and one karmas and their respective branches, and be able to recite them without making even half a word wrong.
Chinese
需要一种能够做到这一点的能力。因此，精通咒语和实践的堪布、阿阇黎和僧众聚集在一起，具备所有必要的条件。第二，关于无罪圆满，必须通过依次接受三个阶段的方式来获得比丘戒。也就是说，居士本身、沙弥本身和比丘本身，在没有接受前一个阶段的戒律之前，不能接受后一个阶段的戒律。因为经中说：如果一个没有出家的在家之人被授予比丘戒，应该说他已受戒还是未受戒？近侍应说他已受戒。然而，即使没有事先进行前两个阶段，比丘戒的戒律也不会不产生。经中说：如果一个没有出家的在家之人被授予比丘戒，应该说他已受戒还是未受戒？近侍应说他已受戒。然而，授予戒律的堪布、阿阇黎和僧众会因此产生违犯戒律的过失。这是从产生过失的角度来说的，对于没有前一个阶段的情况，仅仅是犯了过失而已。此外，经部中也允许通过接受后一个阶段的戒律，前一个阶段的戒律自然获得，不需要特意接受。在《报恩经》中说：没有阻碍而再次请求，如果一个在家之人没有接受五戒，直接接受十戒，他会获得戒律吗？佛说：同时获得居士戒和沙弥戒两种戒律。如果五戒也没有接受，十戒也没有接受，直接接受比丘戒，也会同时获得三种戒律。第三，对于前两个阶段，在念诵咒语三次的最后，皈依、自述、他述这三者中，自述结束时，立即成为居士或沙弥，同时产生相应的戒律。而最后的僧众，也就是比丘，依赖于僧众进行四羯磨的实践。因此，在第三个羯磨文中，从“祈请”开始，直到“本质”为止，是陈述本质，因为具备了戒律的因缘，所以陈述了可以获得比丘戒的本质。从“如果祈请”到“以上”是陈述行为，因为陈述了获得比丘戒的行为。从“为此”到“以下”是陈述作者，因为作者是僧众。因此，行为陈述结束时，戒律就产生了。
English
It is necessary to have an ability to do this. Thus, the Khenpo, Acharya, and Sangha, who are proficient in mantras and practice, gather together, possessing all the necessary qualifications. Secondly, regarding faultless perfection, it is necessary to take ordination by sequentially taking the three stages. That is to say, the Upasaka himself, the Shramanera himself, and the Bhikshu himself, cannot take the latter if they have not taken the former. Because it is said: If a householder who has not gone forth is given the Bhikshu ordination, should it be said that he has been ordained or not ordained? The attendant should say that he has been ordained. However, even if the first two stages are not done beforehand, the vows of Bhikshu ordination will not fail to arise. It is said in the scriptures: If a householder who has not gone forth is given the Bhikshu ordination, should it be said that he has been ordained or not ordained? The attendant should say that he has been ordained. However, the Khenpo, Acharya, and Sangha who confer the ordination will incur the fault of violating the precepts. This is from the perspective of incurring a fault; for the absence of the previous stage, it is merely a fault. Furthermore, in the Sutra Pitaka, it is also permitted that by taking the latter stage, the former is naturally obtained, and there is no need to take it specifically. In the Sutra of Repaying Kindness, it says: Without obstruction, asking again, if a householder has not taken the five precepts and directly takes the ten precepts, will he obtain the precepts? The Buddha said: At the same time, he obtains both the Upasaka precepts and the Shramanera precepts. If he has not taken the five precepts, nor has he taken the ten precepts, but directly takes the Bhikshu precepts, he will also obtain all three precepts at the same time. Thirdly, for the first two stages, at the end of reciting the mantra three times, among the three of refuge, self-declaration, and other-declaration, as soon as the self-declaration is completed, one becomes an Upasaka or Shramanera, and the corresponding vows arise. And the final Sangha, that is, the Bhikshu, depends on the Sangha performing the four karmas. Therefore, in the third karma text, from "I pray" up to "essence," it is stating the essence, because the causes and conditions for the vows are complete, so it states the essence of being able to obtain Bhikshu ordination. From "If you pray" to "above" is stating the action, because it states the action of obtaining Bhikshu ordination. From "For this reason" to "below" is stating the agent, because the agent is the Sangha. Therefore, as soon as the statement of action is completed, the vows arise.
Chinese
因此，有人说，在任何最终表达的第三部分中，成就本身就是结果。当他和她在做的时候，那个人也变成了老师，如果目标实现了，那就会发生。因为居士等通过实现目标本身而成为老师。第四，关于如何保护已获得的成就而不丧失的方法，分为教义和解释两部分。首先是总结：在中间保护已获得的成就而不丧失。意思是说，仅仅通过获得尚未获得的戒律是不够的。有必要学习如何保护已经获得的成就而不丧失，因为如果不保护，就会有缺点，如果保护，就会有巨大的利益。在《比丘珍爱经》中说：有些人的戒律是快乐，有些人的戒律是痛苦。拥有戒律是快乐，违犯戒律是痛苦。因此。第二，详细解释分为两部分：直接解释详细解释了应该接受和放弃的训练。间接解释简要地说明了与之相容的内容。第一部分分为两部分：属于在家人的训练和属于出家人的训练。第一部分分为三部分：皈依的训练、斋戒的训练和居士的训练。第一部分：皈依三宝各自的特殊训练，以及三者的共同训练。第一部分是：训练皈依三宝的三个非共同之处是：不寻求其他皈依处，避免伤害众生，不与外道交往，各自培养恭敬心。意思是说，这分为否定和肯定两部分。在否定的训练中，皈依佛、法、僧三宝后，各自的训练是按照顺序：不依赖其他世俗神灵而皈依，避免伤害众生，不与外道为友。如果违反这些，就会失去对三宝的皈依。在《涅槃经》中说：任何皈依佛的人，都是真正的居士，永远不会皈依其他神灵。皈依正法的人，远离伤害和有害的心。皈依僧伽的人，不与外道交往。
English
Therefore, it is said that in the third part of any final expression, the accomplishment itself is the result. When he or she is doing that, that person also becomes a teacher, and if the goal is achieved, it will happen. Because lay practitioners, etc., become teachers by achieving the goal itself. Fourth, regarding how to protect the obtained achievements without losing them, there are two parts: the doctrine and the explanation. First, the summary: In the middle, protecting the obtained achievements without losing them. It means that it is not enough to just obtain the vows for the first time through the ritual of obtaining what has not been obtained. It is necessary to learn how to protect what has already been obtained without losing it, because if it is not protected, there will be faults, and if it is protected, there will be great benefits. In the Sutra of the Greatly Cherished Bhikshu, it says: Some people's discipline is happiness, some people's discipline is suffering. Having discipline is happiness, violating discipline is suffering. Therefore. Second, the detailed explanation is divided into two parts: the direct explanation elaborates on the training of what should be accepted and abandoned. The indirect explanation briefly explains what is compatible with it. The first part is divided into two parts: the training belonging to the householder and the training belonging to the renunciate. The first part is divided into three parts: the training of refuge, the training of fasting, and the training of lay practitioners. The first part: the specific training of taking refuge in each of the three distinct jewels, and the common training of all three. The first is: The three uncommon trainings of taking refuge are: not seeking other refuges, avoiding harming sentient beings, not associating with non-Buddhists, and cultivating respect for each individually. It means that this is divided into two parts: negation and affirmation. In the negative training, after taking refuge in the Buddha, Dharma, and Sangha, the respective trainings are in order: not relying on other worldly gods for refuge, avoiding harming sentient beings, and not associating with non-Buddhist friends. If you violate these, you will lose the refuge in that particular one of the three jewels. In the Nirvana Sutra, it says: Whoever takes refuge in the Buddha is a true lay practitioner, and will never take refuge in other gods. Whoever takes refuge in the sacred Dharma is free from harming and harmful thoughts. Whoever takes refuge in the Sangha does not associate with non-Buddhists.
Chinese
如是说。关于修行的教诲：对于佛陀身像的圣物，即使是一小块擦擦的碎片；对于法的圣物，即使是一个字母；对于僧众的形象，即使是一块缝上的黄色布片，也要视为是某某本尊，并恭敬对待。第二是：为了生命和奖赏，不舍弃三宝；即使非常重要，也不寻求其他方法；不中断时时供养，引导自己和他人皈依；向所去方向的佛陀顶礼。这五者被尊者认为是共同的教诲。也就是说，即使是为了生命和王位等，也不舍弃三宝；无论多么重要，也不寻求世间的其他方法，而是信赖三宝；恒常忆念功德，不中断时时供养；因为知道利益，自己皈依，也引导他人皈依；向所去方向的佛陀及其身像顶礼，共有五项。第二，关于时戒近住的实际教诲，以及如果将其作为永久戒律，如何成为具意义的居士。第一是：断除四根本，是戒律的四支；断除酒，是谨慎的支分；高广大床，歌舞等饰品，以及下午的食物，这三者是苦行的支分，是近住的誓言。这八支不是永久的，因此不是功德的所依，所以别解脱唯有具足特征的七众。如是说。《俱舍论》中说：戒律的支分，谨慎的支分，苦行的支分，依次为四、一、三。也就是说，断除不净行等四根本堕罪，是戒律的支分；断除酒，是谨慎的支分；高广大床，歌舞等饰品，以及非时食，这三者是苦行的支分。这八支是在一日一夜的期限内受持的时戒，不是永久的戒律，因此不是作为上方戒律功德的基础。因此，作为上方功德基础的，一定是具足特征的七众。《道炬论》中说：别解脱的七众，恒常具有其他戒律者，才有菩萨戒的资格，否则没有。