English
Regarding the Tathagata, a disciplined person should not address him as "Venerable," nor mention his lineage and name, nor speak of his place of origin. Furthermore, to dispel doubts, there is no fault in saying things like, "What is the Buddha's lineage? From which royal family did he renounce?" As stated in the Sutra Root: "Do not mention others apart from him; do not speak to others." Third, there are three ways to bestow vows: the way to bestow the Upavasa vows, the way to bestow the seven types of vows, and incidentally, the additional meaning and the determination of the limits of attainment. The first has three aspects: the place of acceptance, the person who accepts, and the ritual of acceptance. First, according to the Vaibhashika school of the Shravakas, it is held that one must receive it from another individual, a Bhikshu. However, according to the Sautrantika school, it is not necessary to receive it only from a Bhikshu. As stated in the Sutra Requested by the Son of Accommodation: "Whoever wishes to abide in the Upavasa vows with eight branches should rise early in the morning and go to a Bhikshu, a Brahmin, or any other householder who knows the ritual." Therefore, the Sautrantika school believes this. Second, regarding the person who accepts, according to the Vaibhashika school, they do not consider anyone other than males and females of the three continents as a basis for vows. As stated in the Sutra Root: "Non-human beings and those with unpleasant voices from Uttarakuru are not fields for vows." According to the Sautrantika school, the basis for Upavasa vows can also be animals, etc. As stated in the Vinaya, the Naga youth named Champa observed the Upavasa vows on the eighth day. Also, as stated in the Jataka tales, rabbits, lions, etc., also observed the Upavasa vows. Third, regarding the ritual of acceptance, the recitation of the ritual can be understood elsewhere. The Vaibhashika school believes that one should first go to the Acharya and promise until sunrise the next day. Later, one makes the promise on the eighth, fifteenth, and empty days of each month. In the future, after partaking of food on the eighth day, etc., one receives it from the Acharya, and thus it arises. As stated in the auto-commentary of the Abhidharmakosha: "One who has previously made a correct promise should receive it even after eating food." The Sautrantika school believes that one should first promise the eight and fifteenth days, etc., at the Acharya's presence.
Chinese
因此，在所依等处受戒而生。萨迦班智达说：“如经部师的规矩，如果想要，也可以受。”如大乘师所说，首先在所依等处受戒，后来也认为在那里受戒。二是授予别解脱七众戒律者的仪轨，有三：前分是出家为沙弥，后分是受比丘戒，以及说明女性仪轨的差别。第一，噶玛 शतम् (Karma Shatam)中说：“先是居士戒和学处。”因此，为了逐渐进入教法，要出家为居士；为了迅速获得沙弥的律仪，要出家为中间出家。第一，对于生起无罪圆满的比丘戒，必须从居士戒开始逐渐受持。经部根本律中说：“居士和沙弥，以及比丘们，对于没有先受持的，不要做后面的。”因此，居士和沙弥二者没有先受持，就不会生起比丘戒。所以，首先是居士戒，地点不需要僧众，也不需要遮止，经集中说可以从在家众等处受持。这也是一种。如后面所说，受持圆满等。二是为迅速获得沙弥律仪而出家为中间出家。受戒的地点，沙弥戒从个人生起，所以智者子说不需要僧众和遮止。但为了功德的伟大和重大必要，需要四个以上的僧众。请求者也不允许超过三个。经部根本律中说：“少于三人，可以用一个词来受比丘戒。”这也是如此。如果沙弥戒受一次后，发生根本堕罪并隐瞒，就不能再次受持，因为无惭无愧使相续傲慢。三百颂中说：“杀生等四种，从沙弥戒中退失，如比丘一样，沙弥也没有以后受戒的份。”这也是如此。如果不是这样，噶玛 शतम् (Karma Shatam)中说：“请求和堪布是第一，出家沙弥和影子，学处是最后。”这是
English
Therefore, it arises from taking vows in the presence of supports, etc. Sakya Paṇḍita said, "According to the tradition of the Sutra school, one can take it as one wishes." According to the Mahāyāna, one first takes vows in the presence of supports, etc., and later it is also considered that one takes them there. Secondly, the procedure for bestowing the vows of the seven classes of Prātimokṣa has three parts: the preliminary part is ordaining as a śrāmaṇera, the latter part is ordaining as a bhikṣu, and explaining other differences in the female ordination procedure. Firstly, in the Karma Shatam it says, "First, the upāsaka vows and the precepts." Therefore, in order to gradually enter the Dharma, one ordains as an upāsaka; in order to quickly obtain the conduct of a śrāmaṇera, one ordains as an intermediate pravrajita. The first is that, for the arising of the faultless and perfect bhikṣu vows, one must gradually take them starting from the upāsaka vows. In the root sūtra, it says, "The upāsaka himself, and the śrāmaṇera himself, and the bhikṣus, one should not do the latter for those who have not completed the former." Therefore, since the bhikṣu vows do not arise without the upāsaka and śrāmaṇera vows having been taken beforehand, the first is the upāsaka vow. The place does not need a saṃgha, nor does it need to be without obstacles, as it is said in the Compendium that it can be taken from householders, etc. This is also one kind. As will be explained later, one takes the complete vows, etc. Secondly, in order to quickly obtain the conduct of a śrāmaṇera, one ordains as an intermediate pravrajita. The place of taking the vows, since the śrāmaṇera vows arise from an individual, the wise son said that it does not need a saṃgha or to be without obstacles. But for the greatness of the qualities and the great need, more than four members of the saṃgha are needed. The petitioner should also not be more than three. In the root sūtra, it says, "With less than three, it is permissible to ordain with one word." That is how it is. Furthermore, if one takes the śrāmaṇera vow once and then commits a root downfall and conceals it, one cannot take it again, because shamelessness makes the mind arrogant. In the Three Hundred Verses, it says, "By the four kinds, such as killing, one who has fallen from the śrāmaṇera vow, like a bhikṣu, the śrāmaṇera also has no chance to take the vows later." That is how it is. If it is not like that, in the Karma Shatam it says, "The request and the preceptor are first, the ordained śrāmaṇera and the shadow, the precepts are last." This is
Chinese
授戒仪轨的归纳：所谓“禀白”，是指将要受戒者交给一位已受比丘戒的比丘，再由他向僧团禀告。所谓“堪布”，是指向堪布请求授戒。所谓“首先”，是指在那之后，另一位比丘剃掉他的头发和胡须，只在头顶留下发髻。当问及“是否乐意剃发髻”时，回答“乐意”，剃发后用冬天的温水或夏天的凉水沐浴。然后，适合担任堪布的人将法衣、裙子、钵、坐垫、滤水器这五件物品交给他，并冠以堪布的法号或部派名称，再加上吉祥、光明、名声、贤善等词语。所谓“出家”，是指将未受戒者度为沙弥。所谓“沙弥”，是指以皈依作为开始，念诵三次沙弥戒仪轨的咒语，从而度为沙弥。所谓“测量影子”，是指测量影子，然后在影子下宣告时间。所谓“宣说学处”，是指宣说沙弥的十条根本戒，从而度为沙弥。第二部分是受比丘戒，在中部地区需要十位比丘，边远地区需要五位以上比丘聚集才能为男子授比丘戒。正如《业百法》中所说：首先是所作和堪布，两件法衣和两个钵，乐意者祈请和秘密宣说，禀白祈请和阐明，询问和羯磨及测量影子，日夜时辰和处所等，犯戒者修持殊胜欲，戒律喜悦和戒律相关，调伏和需要及未说和，恭敬以及所度者，外道允许布施，以部类正确地汇集。这是归纳，所谓“首先是所作”，是指受戒者年满二十岁，拥有袈裟、上衣、蓝色衣服这三件法衣，以及钵。当想要受比丘戒时，想要担任堪布的人，向羯磨阿阇黎、秘密师，以及参与羯磨的比丘们祈请。他们也各自忏悔自己应忏悔的罪过，加持应加持的事物，然后参与羯磨。所谓“堪布”，是指向比丘戒的堪布请求授戒。法衣
English
The summary of the ordination ceremony: "Reporting" means entrusting the person to be ordained to a monk who has taken the Bhikshu vows, and then he reports to the Sangha. "Khenpo" means requesting the Khenpo for ordination. "First" means that after that, another monk shaves his hair and beard, leaving only a topknot on the crown of his head. When asked "Are you willing to shave the topknot?", he replies "I am willing", and after shaving, he bathes with warm water in winter or cold water in summer. Then, the person suitable to be the Khenpo hands him the five items: Dharma robes, skirt, bowl, cushion, and water strainer, and adorns him with the Khenpo's Dharma name or the name of the sect, plus words such as auspiciousness, light, fame, and virtue. "Going forth" means ordaining someone who has not yet taken vows as a Shramanera. "Shramanera" means taking refuge as the beginning, reciting the mantra of the Shramanera ordination ceremony three times, thereby ordaining him as a Shramanera. "Measuring the shadow" means measuring the shadow and then announcing the time under the shadow. "Proclaiming the precepts" means proclaiming the ten fundamental precepts of the Shramanera, thereby ordaining him as a Shramanera. The second part is taking the Bhikshu vows, which requires ten monks in the central region and more than five monks in remote areas to gather to ordain a man as a Bhikshu. As it says in the Karma Shatam: First is the action and the Khenpo, two Dharma robes and two bowls, the willing one requests and secretly proclaims, reports requests and clarifies, asks and karma and measures the shadow, day night hours and places etc., the transgressor practices supreme desire, precepts delight and precepts related, subdued and needed and unsaid and, respectful and the one to be ordained, heretics allow giving, with categories correctly assembled. This is the summary, "First is the action" means the person to be ordained is twenty years old, possesses the three Dharma robes of kasaya, upper garment, and blue garment, as well as a bowl. When he wants to take the Bhikshu vows, the person who wants to be the Khenpo requests the Karma Acharya, the secret master, and the monks participating in the Karma. They also each confess their own sins that should be confessed, bless the things that should be blessed, and then participate in the Karma. "Khenpo" means requesting the Khenpo of the Bhikshu vows for ordination. Dharma robes
Chinese
第一是堪布加持后给予三件法衣。第二是如果法衣没有缝制完成，则加持法衣的材料后给予。第一个钵是僧众中的长者或年幼者，或贫困者或信徒。第二个是堪布加持后给予。被称为“喜悦”是指业师询问是什么后，进入喜悦状态。被称为“祈请”是指仅仅任命秘密师的祈请。被称为“秘密师”是指秘密师秘密地询问受戒者障碍。被称为“禀告”是指秘密师向僧众禀告受戒者没有障碍。被称为“祈请”是指为了受具足戒，业师让受戒者复诵后进行祈请。被称为“祈请”是指业师为了事先询问受戒者障碍，而仅仅进行祈请的仪式。被称为“询问”是指公开地询问。被称为“仪式”是指进行受具足戒的实际仪式。被称为“量日影”是指用四指宽的标杆测量被称为“人”的日影长度。也就是说，日影四指长称为“人”，三指以下称为“脚”。被称为“昼夜”是指白天的十四个部分和夜晚的八个部分，共计二十二个部分。白天的十四个部分是：如《业百论》所说：曙光出现、太阳未出、太阳已出、太阳八分之一出现、四分之一出现、上午时分、未过中午、中午时分、下午时分、太阳四分之一残留、八分之一残留、太阳未落、太阳已落、星星未出。夜晚的八个部分是：星星出现、初夜、初夜之半、中夜之半、末夜、末夜之半、曙光未现。如此等等。被称为“时节”是指五个时节，也就是如《根本经》所说：冬季、春季、夏季、短夏季、长夏季。前两个时节是各四个月。下一个时节是一个月。再下一个时节是一日。最后一个时节是不满三个月。如此等等。从“处所”到“受戒者”之间是指十一个教言。施舍给外道居住者是指连接仪轨的展开。
English
The first is that the abbot blesses and gives the three Dharma robes. The second is that if the Dharma robes are not yet sewn, the material for the Dharma robes is blessed and given. The first alms bowl is for the Sangha, whether elder or younger, poor or faithful. The second is that the abbot blesses and gives it. Being called "joy" means that the Karmacharya asks what it is and then enters into a state of joy. Being called "petition" refers only to the petition to appoint a secret master. Being called "secret master" means that the secret master secretly asks the candidate about obstacles. Being called "reporting" means that the secret master reports to the Sangha that the candidate has no obstacles. Being called "petition" means that in order to receive full ordination, the Karmacharya has the candidate repeat after him and then makes a petition. Being called "petition" means that the Karmacharya performs only the ritual of petition in order to inquire about obstacles from the candidate beforehand. Being called "questioning" means asking openly. Being called "ritual" means performing the actual ritual of full ordination. Being called "measuring the shadow" means measuring the length of the shadow of the sun with a four-finger-wide rod called "man." That is to say, a shadow four fingers long is called "man," and three fingers or less is called "foot." Being called "day and night" refers to the fourteen parts of the day and the eight parts of the night, totaling twenty-two parts. The fourteen parts of the day are: As stated in the Karma Shatam: Dawn appears, the sun has not risen, the sun has risen, one-eighth of the sun has risen, one-quarter has risen, morning time, before noon, noon time, afternoon time, one-quarter of the sun remains, one-eighth remains, the sun has not set, the sun has set, the stars have not appeared. The eight parts of the night are: The stars have appeared, the first watch of the night, half of the first watch, half of the middle watch, the last watch, half of the last watch, dawn has not appeared. And so on. Being called "seasons" refers to the five seasons, which are, as stated in the Root Sutra: Winter, spring, summer, short summer, long summer. The first two seasons are each four months. The next season is one month. The next season is one day. The last season is less than three months. And so on. From "places" to "candidate" refers to eleven instructions. Giving to those dwelling in non-Buddhist places refers to the elaboration of the connecting ritual. This