Chinese
为了不混淆次第，简要地说明了章节，详细内容应从仪轨中理解。第三，关于女性仪轨的其他差别，有三点：第一，受持居士戒和沙弥尼戒的仪轨，除了在男性的位置上换成女性，在比丘的位置上换成比丘尼外，其余与之前相同。《律根本》中说：“在比丘的位置上是比丘尼。一切出家众皆是如此。”第二，式叉摩那的戒律必须在未受比丘尼戒的两年之前受持。也就是，在中央地区，由十二位比丘尼；在边远地区，由六众僧团来给予。第三，受比丘尼戒的仪轨，大部分与比丘相同，但接受戒律的对境需要两个僧团，即在中央地区，需要十位比丘和十二位比丘尼，共二十二位；在边远地区，需要五位比丘和六位比丘尼，共十一位。在秘密开示之后，由梵行近住的阿阇黎尼询问遮障，然后给予梵行戒。在法衣方面，在三法衣之上，还需要汗衫、木棉衣和蔽膊两个，共五件。至于不念诵木棉树下，念诵八重法等细节，应从仪轨中详细了解。第三，顺便提及相关内容和获得戒体的界限：未做前者，在圆满的经部中显现。获得戒体的界限，认为是三种念诵的最后。这是《戒律三庄严》中的意思：“未做前者，受圆满戒，其余二者也随之获得，这在经部中显现。那时，如果被发心菩提心所摄持，智者们认为这是大乘别解脱戒。”萨迦班智达也说：“因此，现在的仪轨是，以发心菩提心所摄持的，按照声闻的仪轨，八种别解脱戒，会转变为菩萨的别解脱戒。”获得戒体的界限：通过仪轨的三次复诵而随之获得。也就是，皈依念诵、自念诵、他念诵这三种的第三次念诵的自念诵刚一结束，沙弥或比丘的戒律就产生了。那时必须认识到已经获得戒体。《律藏根本》中说：“有三种人是未受圆满戒的。”也就是，没有念诵自己的名字，没有念诵堪布的名字的人。
English
In order not to confuse the order, the sections are briefly explained, and the details should be understood from the ritual manual. Third, regarding other differences in the rituals for women, there are three points: First, the ritual for taking the vows of a laywoman and a novice nun is the same as before, except that women are substituted in the place of men, and nuns are substituted in the place of monks. The Root Sutra states: "In the place of a monk is a nun. This applies to all renunciates." Second, the vows of a probationary nun must be taken two years before taking the full vows of a nun. That is, in the central region, it should be given by twelve nuns; in remote regions, it should be given by a sangha of six. Third, the ritual for ordaining a nun is mostly the same as that for a monk, but the object of receiving the vows requires both sanghas, i.e., in the central region, ten monks and twelve nuns are needed, totaling twenty-two; in remote regions, five monks and six nuns are needed, totaling eleven. After the secret instruction, the female preceptor of celibate residence asks about obstacles and then gives the vows of celibacy. Regarding the robes, in addition to the three robes, five items are needed: a sweat cloth, a cotton cloth, and two underarm cloths. As for the details such as not reciting under the cotton tree and reciting the eight heavy dharmas, they should be understood in detail from the ritual manual. Third, incidentally mentioning the related content and identifying the boundary of obtaining the vows: not doing the former appears in the complete Sutra Pitaka. The boundary of obtaining the vows is considered to be the last of the three recitations. This is the meaning of "The Ornament of the Three Vows": "Not doing the former, taking the complete vows, the other two are also obtained incidentally, this appears in the Sutra Pitaka. At that time, if it is held by the mind of aspiration bodhicitta, the wise consider it to be the Mahayana Pratimoksha." Sakya Pandita also said: "Therefore, the current ritual is, held by the mind of aspiration bodhicitta, according to the Sravaka's ritual, the eight types of Pratimoksha vows, will be transformed into the Bodhisattva's Pratimoksha." The boundary of obtaining the vows: it is obtained by following the three repetitions of the ritual. That is, the vows of a novice or a monk are generated immediately after the completion of the self-recitation of the third recitation of refuge recitation, self-recitation, and other-recitation. At that time, it must be recognized that the vows have been obtained. The Root of the Vinaya states: "There are three types of people who have not taken the complete vows." That is, those who have not recited their own name and those who have not recited the name of the preceptor.
Chinese
说和受戒的时间不知道。因此，那个时候应该用阴影测量等方法来推断。为了容易理解，这样说：比如十二年中属鼠的那年，五个季节中的冬季，冬季中的冬月，冬月两个半月中的上弦初一，白天黑夜中的白天，白天十四分之一的早晨时分，在这个寺院里，从这位堪布和阿阇黎处获得沙弥戒和比丘戒，因此从这时起，以阴影测量时间早的人戒腊较高，应该排在前面并给予供养。比这晚的人，因为自己年长，应该询问住在哪里等，然后说一遍应该学习的内容。想要说三遍，只是因为不理解经文的意义。第二个总义，获得后不退失的方便有三：详细解释戒律的分类，简要说明开遮的意义，顺便说明戒律的所依。第一部分有七：皈依的学处，近住的学处，居士的学处，沙弥的学处，式叉摩那的学处，比丘的比丘尼的学处。第一，为了不退失中间获得的戒律，学处中皈依的三种不共学处是：不寻求其他皈依处，断除伤害众生，不与外道交往，各自生起恭敬心。也就是学处正行，不共学处和共同学处三种。第一，如《涅槃经》所说：凡是皈依佛，就是真正的居士，任何时候都不皈依其他天神。皈依正法后，远离伤害和损害之心。皈依僧伽后，不与外道交往。第二，应该对佛、法、僧生起恭敬心。第三，为了生命和奖赏也不舍弃三宝，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，无论去哪里都向佛陀顶礼。这五种被阿底峡尊者认为是共同学处。也就是即使面临生命危险或为了巨大的奖赏，也不舍弃三宝，遇到疾病等灾难时
English
and not knowing the time of receiving vows. Therefore, at that time, one should reason using shadow measurements and other methods. To make it easier to understand, it is said like this: For example, in the year of the rat among the twelve years, in the winter among the five seasons, in the winter month among the winter months, on the first day of the waxing moon among the two and a half months of the winter month, during the daytime of the day and night, in the morning of the fourteen parts of the day, in this monastery, having received the novice and full ordination from this abbot and teacher, therefore, from this time, those who measured the shadow earlier have higher seniority in vows, should be placed in front and given offerings. Those who are later than this, because they are older, should be asked where they live, etc., and then say once what should be learned. Wanting to say it three times is just because one does not understand the meaning of the scripture. The second general meaning, the means to protect what has been obtained without losing it, are three: explaining in detail the classification of vows, briefly explaining the meaning of what is allowed and prohibited, and incidentally explaining the basis of vows. The first part has seven: the precepts of taking refuge, the precepts of the near-abiding, the precepts of the layperson, the precepts of the novice, the precepts of the probationary nun, the precepts of the monk and nun. First, in order not to lose the vows obtained in between, the three uncommon precepts of refuge are: not seeking other refuges, abandoning harming sentient beings, not associating with non-Buddhists, and generating respect for each individually. That is, the actual precepts, the uncommon precepts, and the common precepts are three. First, as it is said in the Nirvana Sutra: Whoever has gone for refuge to the Buddha is a true layperson, and should never go for refuge to other gods. Having gone for refuge to the sacred Dharma, one is free from the mind of harming and hurting. Having gone for refuge to the Sangha, one should not associate with non-Buddhists. Second, one should generate respect for the Buddha, Dharma, and Sangha. Third, one should not abandon the Three Jewels for the sake of life or reward, and even if it is very important, one should not seek other methods, not interrupt the timely offerings, guide oneself and others to take refuge, and prostrate to the Buddha in whatever direction one goes. These five are considered by Lord Atisha to be common precepts. That is, even if one's life is at stake or for the sake of a great reward, one should not abandon the Three Jewels, and when faced with calamities such as illness
Chinese
即使需要非常重视，也不要像杀生祭祀那样，不寻求其他能使佛法倒退的方法；并且经常供养，特别是在四大节日等日子里，不要中断用所吃所喝的精华来供养；自己皈依，也引导他人皈依；无论自己走向哪个方向，都向那个方向的佛陀顶礼。这五点是皈依共同的学处，是尊者阿底峡的观点。第二，八关斋戒是：断除杀生、不予而取、非梵行、妄语，即舍弃四根本罪。舍弃酒，具足正念是支分，高广大床。歌舞等、花鬘等，过午不食这三者，是苦行支分，是近住律仪。如《俱舍论》中所说：戒律的支分是具正念的支分，苦行的支分。一个基础，同样三个次第。因此，舍弃四根本罪是戒律的支分。在其之上，舍弃酒是正念的支分。所谓高广大床，是指用珍宝制成的，所谓高，是指超过一肘的高度。歌舞等、花鬘等是二。过午不食是三，这些是苦行的支分，即是八关斋戒。这八支不是永久性的，因此不是功德的所依，所以别解脱唯有具足特征的七种。对此，全知龙钦巴说：近住的时间是偶尔的，因此没有被立为功德的所依。因此，别解脱的特征是七种。有些人说：在每个月的初八等日子里发誓，因此之后初八等日子不需要受戒，守护就可以了。这是不合理的。如果那样，在每个月的初八等日子里发誓守护近住的人，在初八的夜晚过去后，是舍戒还是不舍戒？如果舍戒，那么下个月的初八等日子里，必须通过仪轨来受近住戒，因为那时已经舍弃了之前的戒律。因为相续中没有戒律，所以没有守护的必要。如果不舍戒，那么近住的戒律是什么？岂不是成了没有日夜期限的戒律，而且不仅初八，九和十也必须守护了
English
Even if it is very important to pay attention, do not, like killing sacrifices, not seek other ways to reverse the Dharma; and always make offerings, especially on the four major festivals, do not interrupt the offering with the essence of what you eat and drink; take refuge yourself, and also guide others to take refuge; no matter which direction you go, prostrate to the Buddha in that direction. These five are the common precepts of refuge, which is the view of the venerable Atisha. Second, the eight-fold upavasatha vow is: abstaining from killing, not taking what is not given, non-celibacy, and false speech, that is, abandoning the four root sins. Abandoning alcohol, having mindfulness is a limb, high and large beds. Singing and dancing, garlands, and not eating after noon are the three, which are the limbs of asceticism, which are the vows of close dwelling. As stated in the Abhidharmakosha: The limb of discipline is the limb of mindfulness, the limb of asceticism. One basis, the same three in order. Therefore, abandoning the four root sins is the limb of discipline. On top of that, abandoning alcohol is the limb of mindfulness. The so-called high and large bed refers to being made of precious jewels, and the so-called high refers to being more than one cubit high. Singing and dancing, garlands, etc. are two. Not eating after noon is three, these are the limbs of asceticism, which are the eight-fold upavasatha vow. These eight limbs are not permanent, so they are not the basis of merit, so liberation only has seven kinds with characteristics. On this, Omniscient Longchenpa said: The time of close dwelling is occasional, so it has not been established as the basis of merit. Therefore, the characteristic of liberation is seven kinds. Some people say: Vowing on the eighth day of each month, etc., so there is no need to take vows on the eighth day later, it is enough to guard them. This is unreasonable. If so, does the person who vows to guard close dwelling on the eighth day of each month, etc., abandon the vows or not after the night of the eighth day has passed? If you abandon the vows, then on the eighth day of the next month, etc., you must take the close dwelling vow through rituals, because you have abandoned the previous vows at that time. Because there are no vows in the continuum, there is no need to guard them. If you do not abandon the vows, then what are the vows of close dwelling? Wouldn't it become a vow without a day and night limit, and not only the eighth day, but also the ninth and tenth must be guarded