English
It is not necessary to rely mainly on the Khenpo and Acharya who bring it to maturity, and the Khenpo is not the embodiment of each scholar, because the Khenpo is the Bhagavan Buddha, a noble being who does not need to learn. Secondly, the current ritual has three parts: the characteristics of the individual who is the basis of the vows, the characteristics of the Khenpo who bestows them, and how he bestows the vows. The first is: the current ritual is free from five certainties, such as the obstacle of being born as a eunuch, the obstacle of being forbidden by the king, the difference of not being able to drive away crows, and the obstacle of beauty such as yellow hair. A fortunate person with renunciation and wisdom. As it is said, the basis of the seven types of Pratimoksha vows, except for the Upavasatha, must be free from the five certainties and without the four obstacles. The five certainties are: some things to be abandoned are abandoned, some are not abandoned, such as the certainty of limbs; some sentient beings are abandoned, some are not abandoned, such as the certainty of sentient beings; in a certain place it is abandoned, in a certain place it is not abandoned, such as the certainty of place; it is abandoned for about a month or a year, such as the certainty of time; it is not abandoned during battle, it is abandoned at other times, such as the temporary certainty. None of these five or all five will arise. The four obstacles are: first, the obstacle to the arising of vows is a non-human. A person who has manifested as a human. One whose voice is unpleasant. One who has both male and female organs at the same time, such as a Zama Maning. There are also five types of eunuchs: born as a eunuch, half-month eunuch, eunuch who becomes erect after embracing, jealous eunuch, and damaged eunuch. The first is: from the moment of birth, one who has both male and female organs at the same time, this is also called Zama Maning. One who has no ability to function. The second is: one who is born in the first half of the month, and in the second half of the month becomes a female organ. The third is: one whose genitals can be used when embraced by a woman, but not at other times. The fourth is: one who can use it out of jealousy when seeing other men and women having intercourse, but not at other times. The fifth is: one whose male organ is cut off by a knife or other means and damaged. In addition, there are also non-Buddhists, those who have committed the five heinous crimes and the five near heinous crimes, etc. Second, the obstacle to the existence of the one who is born: not being allowed by the king and being punished by the king, that is, the work of the king.
Chinese
就像被控制的臣子，以及被他人控制的，子女受父母的控制，妇女受丈夫的控制，负债者受债主的控制，奴隶受主人的控制等。第三种是处所差别的障碍：身体被疾病折磨，内心被忧愁困扰，身体是劳累的自性，未满十五岁，以及年满十五岁却无法驱赶乌鸦等等。第四种是所依不庄严的障碍：屠夫的种姓，或者颜色上有缺陷，如头发发黄的人，以及形状上有缺陷，如手残之人等。《律经》中说：手残之人与脚残之人，手指圆而粘连之人，无嘴唇、身体有伤疤的人，过于年老和过于年轻的人，跛子、行为不轨者、瞎子，手指残缺、驼背、矮小的人，有赘瘤、哑巴、聋子，生殖器摇摆不定和脚部畸形的人，被妇女所困、被重担所困，被道路所困的任何人，以及患有肺病、麻风病、癫痫病的人，像这样的人们，伟大的仙人已经禁止了。也就是说，具备前两种障碍的人不是受戒的所依，即使后两种人受戒了，虽然对阿阇梨来说稍微有些违背，但从生起和安住的角度来说，有巨大的利益，萨班这样说过。像这样，对于没有障碍且具有出离心的具善缘之人，应当授予七种别解脱戒。第二，能授予戒律的堪布的特征：精通善说的一切律海，以及一百零一种作法。具足堪布才能依次获得比丘戒。也就是说，能授予戒律的堪布，要通达包括律藏四根本和注释在内的意义，对于一百零一种作法的仪轨，如《业百法》等非常精通，是对于病人等具有特殊慈悲心的善知识。《三百颂》中说：具有戒律，知晓律的仪轨，对于病人具有慈悲心，眷属清净，以佛法和财物努力帮助他人，适时教诫，这样的人被赞为上师。其中有堪布和轨范师两种。第一种，有沙弥的堪布和比丘的堪布两种。第一种是，律部的遮
English
Like a minister who is controlled, and those who are under the control of others, children under the control of parents, women under the control of husbands, debtors under the control of creditors, slaves under the control of masters, and so on. The third is the obstacle of place differences: the body is tormented by illness, the mind is tormented by sorrow, the body is of a tiring nature, not yet fifteen years old, and those who are fifteen years old but cannot drive away crows, and so on. The fourth is the obstacle of an unadorned basis: the caste of butchers, or those with defects in color, such as those with yellow hair, and those with defects in shape, such as those with crippled hands, etc. The Vinaya says: "Those with crippled hands and crippled feet, those with round and joined fingers, those without lips, those with scars on their bodies, those who are too old and too young, the lame, the immoral, the blind, those with crippled fingers, hunchbacks, dwarfs, those with goiters, the mute, the deaf, those with unstable genitals and deformed feet, those exhausted by women, exhausted by burdens, anyone exhausted by the road, and those with lung disease, leprosy, epilepsy, such people are forbidden by the great sages." That is to say, those who possess the first two obstacles are not a basis for vows, and even if the latter two take vows, although there is a slight contradiction for the Acharya, from the perspective of arising and abiding, there is great benefit, so Sapan said it is permissible. In this way, for those fortunate beings who are without obstacles and possess the mind of renunciation, the seven types of individual liberation vows should be conferred. Second, the characteristics of the Khenpo who can confer the vows: proficient in all the oceans of Vinaya that are well-spoken, and the one hundred and one minor actions. Only with a Khenpo can one gradually receive full ordination. That is to say, the Khenpo who can confer the vows must understand the meaning of the four root texts of the Vinaya, including the commentaries, and be very proficient in the rituals of the one hundred and one actions, such as the Karma Shatam, etc., and be a virtuous friend with special compassion for the sick, etc. The Three Hundred Verses says: "Possessing discipline, knowing the rituals of the Vinaya, having compassion for the sick, having a pure retinue, striving to help others with Dharma and material things, admonishing at the right time, such people are praised as Lamas." Among them, there are two types: Khenpo and Acharya. The first type has two types: the Khenpo for novice ordination and the Khenpo for full ordination. The first is the prohibitions of the Vinaya.
Chinese
如法修学遮止、行持、允许三者的学处是比丘的功德，受具足戒后不间断地满十年是稳固的功德，具备这二者。第二，具足戒的亲教师是，在那之上加上五组的二十一种中的任何一种，是智者的功德，具备这三种。二十一种是，《律分别》中说：‘持戒十年与贤善，聪慧明了与忆持，教授与授学有二，圆满具足有其三，能学与不学知来，安住处所行堕知，南方山中行走之，部类如实已摄集。’其中，第一个‘十年’的五种是：满十年、照顾病人、除后悔、舍罪恶、住处此五种。同样，一个一个地各有五种，详细的在其他地方了解。第二，阿阇黎有五种：沙弥的阿阇黎、秘密教导的阿阇黎、事业的阿阇黎、住处的阿阇黎、诵读的阿阇黎。《律根本》中说：‘那是阿阇黎，秘密教导者，做事者，给予住处者，诵读者也是。’其中，第一个是：为所化机授予沙弥戒的比丘。第二个是：被任命为秘密教导者，秘密地询问所化机的障碍，并让僧团知道的比丘。第三个是：在僧团中传达羯磨的比丘。第四个是：教导弟子遮止、行持、允许三者的学处的比丘。第五个是：为了弟子的闻思修功德增长而给予窍诀的比丘。如此一来，一旦成为自己的亲教师和阿阇黎之后，就不要说‘具寿’、‘长老’、‘格西’、‘比丘’等等，而应该说‘亲教师’、‘阿阇黎’、‘如来’等等，或者说‘我的阿阇黎某某’，为了意义而指名道姓地说‘我的亲教师某某’。但是，如果询问对方的种姓、地方、亲教师等等，则没有罪过。对于没有成为自己的亲教师和阿阇黎的其他人，则不需要‘某某’的称谓。萨迦的拉尊说：‘智者之’
English
Studying the precepts of prohibition, practice, and permission properly is the virtue of a monk, and having completed ten years without interruption after receiving full ordination is the virtue of stability, possessing these two. Secondly, the preceptor of full ordination is, in addition to that, possessing any one of the twenty-one combined in five groups, which is the virtue of a wise person, possessing these three. The twenty-one characteristics are: As stated in the Vinaya Sutra: 'Holding ten years and being wise, intelligent and clear, and holding and entering, teaching and teaching to enter are two kinds, perfect and complete are three kinds, learning and not learning, knowing what arises, abiding, dwelling, planning to enter, knowing what falls, the group that walks on the southern mountain is accurately gathered.' Among them, the five of the first 'ten years' are: completing ten years, tending to the sick, removing regret, abandoning sins, and dwelling here are the five. Similarly, each one has five, and it is known in detail elsewhere. Secondly, there are five kinds of acharyas: the acharya of a novice monk, the acharya who teaches secretly, the acharya of work, the acharya of residence, and the acharya of recitation. As stated in the Root Sutra: 'That is the acharya, the one who teaches secretly, the one who does the work, the one who gives residence, and the one who recites.' Among them, the first is: the bhikshu who bestows the novice vows on the disciple. The second is: the bhikshu who is appointed as the secret teacher, secretly asks the disciple about obstacles, and informs the sangha. The third is: the bhikshu who communicates the karma in the middle of the sangha. The fourth is: the bhikshu who teaches the disciple the precepts of prohibition, practice, and permission. The fifth is: the bhikshu who gives instructions for the increase of the disciple's qualities of learning, contemplation, and meditation. Thus, once one has become one's own preceptor and acharya, one should not say 'long life', 'elder', 'geshe', 'monk', etc., but should say 'preceptor', 'acharya', 'tathagata', etc., or 'my acharya so-and-so', and for the sake of meaning, one should say by name 'my preceptor so-and-so'. However, if one asks about the other person's lineage, place, preceptor, etc., there is no fault. For others who have not become one's own preceptor and acharya, the term 'so-and-so' is not necessary. Sakya's Lhatsun said: 'The wise one'
Chinese
对于如来，持戒者不应称呼“具寿”，不应提及种姓和名字，不应提及籍贯。又，为了消除疑惑，如果说“佛陀的种姓是什么？从哪个王族出家？”，等等，没有过失。如经部中说：“不要在他之外提及其他，不要对其他人说。” 第三，如何授予律仪，有三种方式：授予近住律仪的方式、授予七种律仪的方式，以及顺便提及的额外意义和获得的界限的确定。第一种方式有三种：接受的处所、接受者，以及接受的仪轨。首先，根据声闻分别说部的观点，必须从其他补特伽罗比丘处接受。但根据经部的观点，不一定非要从比丘处接受，如《住入之子所问经》中说：“凡欲安住于具足八支的近住律仪者，应于次日清晨起身，前往比丘、婆罗门或任何其他懂得仪轨的居家者处。”因此，经部是这样认为的。 第二，关于接受者，根据分别说部的观点，除了三大洲的男女之外，不认为其他可以作为律仪的基础。如经部根本中说：“非人的有情和北俱卢洲的音声不悦耳者，都不是律仪的田地。” 根据经部的观点，近住律仪的基础也可以是畜生等。如律藏中说，名为童子龙瞻波者，于初八受持近住律仪。又如本生传中说，兔子和狮子等也受持近住律仪。 第三，关于接受的仪轨，仪轨的念诵在其他地方可以了解。分别说部认为，首先应前往阿阇黎处，承诺到第二天太阳升起之前。之后，在每个月的初八、十五和空日承诺。未来在初八等日用斋饭之后，在阿阇黎处接受，这样才能生起。如《俱舍论》的自释中说：“先前正确承诺者，即使吃了食物也应接受。”经部则认为，首先在阿阇黎处承诺初八和十五等日。