English
The present ritual has three aspects: the characteristics of the person to be tamed, the characteristics of the tamer (such as the Khenpo and Acharya), and the manner in which to tame. Firstly, the characteristics of the person to be tamed are: the present ritual should be free from five certainties. Such as the obstacle of birth like hermaphrodites, the obstacle of dwelling like not being allowed by the king, the obstacle of distinction like not being able to drive away crows, and the obstacle of beauty like having yellow hair. That fortunate person should have the mind of renunciation. This means that the present ritual, depending on the precepts they are learning, should be free from five certainties. This is true for monks, and novices should also have something similar. For example, thinking that one can only protect in this place with favorable conditions, and cannot protect elsewhere, is certainty of place. Thinking that one can only protect in a certain month of this year, and cannot protect before that, is certainty of time. Thinking that one can only protect during times of conflict, and not at other times, is certainty of life. Thinking that one will not kill other beings except for enemies, is certainty of sentient beings. Thinking that one can only learn the coarse precepts, and cannot learn the subtle precepts, is certainty of branches, and one should be free from these five certainties. Moreover, one should not possess four kinds of obstructing dharmas. Such as hermaphrodites, as will be explained later, for those who are not the basis of vows, even if they take vows, they will not arise, therefore they have the obstacle of birth. Those who are not allowed by the king and parents, even if vows arise, because they do not have autonomy, they need to abandon them, etc., which is the obstacle of not being able to dwell for a long time. Children who cannot drive away crows, or those who are afflicted by illness and suffering, etc., although they can be the basis for both the arising and dwelling of vows, because they cannot practice the precepts, they are the obstacle of not being able to make qualities increasingly excellent. Having defects in color such as yellow hair, having defects in shape such as having curved hands and feet, having defects in lineage such as butchers, for these, the arising, dwelling, and excellence all three are possible, but because of reasons such as having an unattractive body, it can cause householders to not have faith in the Dharma, therefore it is necessary to be without these obstacles of beauty. However, if the latter two have special needs such as benefiting the Dharma, then the arising of vows only has a slight fault, and there is no great prohibition. These.
Chinese
从见解上来说，要远离五种决定，不具备四种障碍；从修行上来说，要具备五种圆满的顺缘。也就是，根器上没有残缺，没有破戒，年龄满二十岁，智慧自然安住，具备三法衣和钵，理解得戒的界限等意义，能够领会。尤其是不只是为了救怖和祈愿，而是以必定要解脱的心，追求涅槃三者中的任何一个的有智慧的善男子，这样的人才是具器者。第二，能成办者，堪布等人的特征是：善说律藏如海之边际，通达百零一种细微之业，具足堪布等。也就是说，能成办者，堪布、阿阇黎、僧众等也要具足十三种补充的法。精通的功德，三藏总的来说，特别是善说，被四种教证所涵盖的律藏如海之边际，所有的词句和意义都了然于胸。而且，对于一百零一种业的每一个细微之处，都能毫不混淆地从记忆中涌现，并且精通实践等。比丘的功德，戒律清净，从忏悔、受戒、加持乃至细微的罪过都不沾染。特别是在所要成办的方面，没有见、闻、疑三种过失。尤其是受具足戒后满十年，并且具备稳重和精通等殊胜功德的堪布和羯磨阿阇黎，根据地域中央和边地的不同，与十人僧团或五人僧团一起进行。第三，如何成办之理是：依次受具足戒。如果未受之前的戒而受具足戒，在经部中也有记载。得戒的界限认为是三次陈述的最后一次。也就是说，在这样的僧众之中，居士，沙弥，比丘这三种学处按照次第授予的仪轨来受具足戒。如果前两种学处没有受，而受具足戒，在报答恩德的经部中也有记载。如云：不障碍而再请求。如果居士没有受五戒，而突然受十戒，能得到戒吗？佛说：一时行善
English
From the perspective of view, one should be free from the five determinations and not possess the four obstacles; from the perspective of practice, one should possess the five perfect favorable conditions. That is, one's faculties are not deficient, one has not broken vows, one is twenty years old, one's wisdom naturally abides, one possesses the three robes and the alms bowl, and one understands the meaning of the boundaries of ordination, etc., and is able to comprehend. Especially, not just for the sake of saving from fear and making wishes, but with a mind that is determined to attain any of the three nirvanas, a wise and fortunate person like that is a suitable vessel. Second, the characteristics of the accomplisher, such as the abbot, are: 'The well-spoken Vinaya, the entirety of the ocean, and skilled in the hundred and one minor actions, together with the abbot.' That is, the accomplisher, the abbot, the teacher, and the Sangha must also possess the thirteen supplementary dharmas. The qualities of being learned, the three pitakas in general, and especially the well-spoken, the Vinaya, the entirety of the ocean, which is encompassed by the four proofs, all the words and meanings are thoroughly understood. Moreover, for each of the hundred and one actions, without any confusion, they arise from memory and are skilled in practice, etc. The qualities of a monk, pure morality, from confession, vows, blessings, even the slightest faults are not tainted. Especially, in terms of what is to be accomplished, there are no three faults of seeing, hearing, and doubting. In particular, the abbot and the karma acharya, who have been fully ordained for ten years and possess outstanding qualities of stability and skill, together with a Sangha of ten or five, depending on whether it is a central or border region. Third, the way to accomplish it is: 'Ordain in sequence. If one ordains without having done the previous ones, it also appears in the Sutras. The boundary of obtaining is considered the last of the three statements.' That is, in the midst of such a Sangha, the upasaka, the shramanera, and the bhikshu, the three trainings are to be ordained in sequence according to the ritual. If the first two trainings have not been taken, and one takes full ordination, it also appears in the Sutra of Repaying Kindness. As it is said: 'Without hindrance, one asks again. If a householder has not taken the five precepts, but suddenly takes the ten precepts, will he obtain the precepts?' The Buddha said: 'Doing good at one time.'
Chinese
获得了近事戒和沙弥戒两种戒律。如果未受五戒，也未受十戒，而是以突然的方式受了圆满戒，那么也会同时获得三种戒律。如律中说：如果一个未出家的人受近圆戒，应该说受了近圆戒吗？还是说未受？近处的人应该说受了近圆戒。因为这样说。这似乎是取了后面的话，顺带获得了前面的意思。然而，在律藏本身中说，生起戒律会变成一种过失。如此受持的戒律，在所要调伏的相续中获得的时机是，僧众先作祈请，在三次羯磨的最后一次羯磨说完之后，就认为那时生起戒律。第二，守护已得不失坏的方法有两种：简略地说明和详细地解说。第一，简略地说明是：中间守护已得不失坏。意思是说，仅仅获得戒律是不够的，中间必须如理守护已经获得的戒律，如果不守护，会有很大的过患，如果守护，会有很大的利益。在《比丘极爱经》中说：有些人的戒律是安乐，有些人的戒律是痛苦。具有戒律是安乐，戒律毁坏是痛苦。因此，作为守护的方法，要知道取舍的学处，如理地进行取舍。首先，对于遮止方面的学处，学习的条目是这样的。第二，详细解说分为两种：直接显示取舍的学处并详细解说，间接显示与其相顺的并总结说明。第一，直接显示取舍的学处并详细解说也分为两种：在家方面的学处和出家方面的学处。第一，在家方面的学处也分为三种：皈依、近住、居士的学处。第一，皈依也分为两种：三宝各自不共的学处和三者共同的学处。第一，三宝各自不共的学
English
You obtain both the Upasaka vows and the Sramanera vows. If you have not taken the five vows, nor have you taken the ten vows, but suddenly take the complete vows, then you will receive all three vows at once. As it says in the Vinaya: If a householder who has not renounced the world is to take the full Upasaka vows, should it be said that he has taken the full Upasaka vows, or not? A close attendant should say that he has taken the full Upasaka vows. This is because it is said. This seems to mean that by taking the latter words, the former is obtained incidentally. However, in the Vinaya itself, it is said that generating vows becomes a fault. The point at which the vows taken in this way are obtained in the continuum to be subdued is when the Sangha makes a request beforehand, and immediately after the last of the three recitations of the Karma is completed, it is considered that the vows arise at that time. Second, there are two ways to protect what has been obtained from being lost: to explain briefly and to explain in detail. The first, to explain briefly, is: In between, protect what has been obtained from being lost. This means that it is not enough to merely obtain the vows; in between, you must properly protect what has already been obtained, because if you do not protect them, there will be great faults, and if you protect them, there will be great benefits. In the Sutra of Great Love for Monks, it is said: For some, morality is happiness; for some, morality is suffering. Having morality is happiness; breaking morality is suffering. Therefore, as a method of protection, you must know the two aspects of what to adopt and what to abandon, and properly engage in adopting and abandoning. First, the categories of learning for the aspects of what to avoid are as follows. Second, the detailed explanation is divided into two: directly showing and explaining in detail the precepts of what to adopt and abandon, and indirectly showing and summarizing what is compatible with them. The first, directly showing and explaining in detail the precepts of what to adopt and abandon, is also divided into two: the precepts for householders and the precepts for renunciates. First, the precepts for householders are also divided into three: refuge, Uposatha, and the precepts for lay practitioners. First, refuge is also divided into two: the individual uncommon precepts of the Three Jewels and the common precepts of all three. First, the individual uncommon precepts of the Three
Chinese
教诲是：皈依的共同与非共同三种教诲是：不寻求其他皈依处，断绝伤害众生，不与外道交往，各自生起恭敬。这是说，最初应当教诲的，皈依三宝的人，其非共同的教诲三种是依次：皈依佛后，不寻求世间神等其他皈依处；皈依法后，断绝伤害众生的心之伤害；皈依僧后，不与外道之友或与其同类的邪见者交往，总共是三种应断之行。如《涅槃经》云：凡皈依佛者，是为真正之居士，任何时候，不皈依其他神祇。皈依神圣之法者，远离伤害与恼害之心。皈依僧伽者，不与外道徒为伍。如是说。对佛之身像的所依，乃至擦擦的碎片，以及法之所依的经文一个字，以及僧伽的形象，乃至缝缀的黄色补丁，各自视为彼等之三宝，生起恭敬。这些是修持的教诲。第二，三者共同的教诲是：生命与奖赏，不舍弃三宝；即使需要紧急，也不寻求其他方法；不中断时时供养，安置自己与他人于皈依；无论去往何方，都向该方的佛陀顶礼。这五者是共同的教诲，阿底峡尊者如是认为。这是说，为了自己的生命，以及为了王位等巨大的奖赏，也不舍弃三宝；无论需要多么紧急，也不寻求世间的方法，而信赖三宝；恒常忆念三宝的功德，不中断时时的供养；因为知道利益，自己皈依，也安置他人于皈依；自己无论去往何方，都忆念该方的佛陀，并向佛像等顶礼。这五者是三宝共同的教诲，阿底峡尊者如是认为。第二是近住的……
English
The instructions are: The three common and uncommon instructions of refuge are: Do not seek other refuges, abandon harming sentient beings, do not associate with non-Buddhists, and generate respect for each individually. This means that the three uncommon instructions for a person who takes refuge in the Three Jewels, which should be taught at the very beginning, are respectively: After taking refuge in the Buddha, do not seek other refuges such as worldly gods; after taking refuge in the Dharma, abandon the types of mental harm that harm sentient beings; and after taking refuge in the Sangha, do not associate with non-Buddhist friends or those with similar wrong views. These are the three things to be abandoned. As stated in the Nirvana Sutra: "Whoever takes refuge in the Buddha is a true layperson, and at no time should they take refuge in other gods. Whoever takes refuge in the Holy Dharma is free from the mind of harming and hurting. Whoever takes refuge in the Sangha should not associate with non-Buddhists." So it is said. Respectively, regard the support of the Buddha's body, even a fragment of a tsa-tsa, and even a single letter of scripture, which is the support of the Dharma, and even a yellow patch sewn on the image of the Sangha, as those Three Jewels, and generate respect. These are the instructions for practice. Secondly, the common instructions for all three are: Do not abandon the Three Jewels for life or reward; even if it is urgently needed, do not seek other methods; do not interrupt the timely offerings, and establish oneself and others in refuge; wherever you go, prostrate to the Buddha of that direction. These five are considered common instructions by Jowo. This means that for the sake of one's own life, and even for great rewards such as kingship, do not abandon the Three Jewels; no matter how urgent the need, do not seek worldly methods, but rely on the Three Jewels; constantly remember the qualities of the Three Jewels, and do not interrupt the timely offerings; knowing the benefits, take refuge oneself and also establish others in refuge; wherever one goes, remember the Buddha of that direction and prostrate to the Buddha image, etc. These five are the common instructions for the Three Jewels, as stated by Jowo Rinpoche. Secondly, the precepts of lay practitioners…