English
Therefore, in order to understand the precepts one should uphold, it is reasonable to definitely explain the precepts. Dividing the Kalachakra into three parts is unnecessary because there is no custom of going to assemblies, etc. Furthermore, in Buton Rinpoche's commentary on the "Hundred Karmas Sutra," it says, "Here, it is in the case of immediately becoming a monk, so it is not said that one should learn the method of shadow measurement, but if one stays as a layperson, one must do it." Although it is said that this is not mentioned in the Vinaya teachings and treatises, it seems reasonable in reality. It is also reasonable to say this because laypeople are also included in the ranks of those who study the Dharma. It is not said that it is not necessary to explain the precepts. ༈ In Bu Rinpoche's Kalachakra, it says, "Alas, in this land of snow mountains, there are many cases where Khenpos and Acharyas are done by householders, vows are taken with tormas (Tibetan: གཏོར་མ་), and the Kalachakra is calculated with the Mongolian calendar." The Kalachakra being calculated with the Mongolian calendar here refers to abandoning the Vinaya's own classification of five times, etc., and only using the Mongolian calendar, and is only necessary for some who advance the waxing day. In general, it is not the case that the eighth month of the Mongolian calendar is completely impossible. Now my lamas consider the sixteenth day of the eighth month of the Mongolian calendar as the beginning of the year, etc. In the commentary on the "Hundred Karmas Sutra," it says, "Some say that the year of the rat, etc., is the Chinese calendar, so it is unreasonable." But in India, the names of the year of the rat, etc., were not used, but followed the king's calendar, so it is necessary to understand its calendar. Etc., giving examples and actually explaining it. Because there is no such situation in Tibet, it is implied to introduce it with the same twelve zodiac signs as in China. In the Kalachakra, it says, "Because it is the basis of time, this year is the year of Seray." Therefore, if the year can be combined with the Chinese calendar, then why can't the month be set as the fourth month of the Mongolian calendar and specifically explain the seasons of the Vinaya? Taktsang Lotsawa said, "The Mongols start the year from the horse month of great miracles, so it is called the first month of the Mongols. Nowadays, this Mongolian month is very popular in Tibet, so we will explain it based on this." Etc., all the wise men say this in unison. Regarding the so-called "vows are taken with tormas (Tibetan: གཏོར་མ་)," the Fifth Dalai Lama said, "Some Nyingmapas satirize the Shravaka vehicle in the context of the Sutra empowerment, and although many debates have arisen about it not being so, there is no need.
Chinese
因为经典和灌顶中没有任何地方说要用朵玛来接受（戒律）。如果那里是讽刺，为什么不说用灌顶来接受戒律呢？因此，大弟子译师说，在家人担任堪布和阿阇黎，用朵玛来接受霍尔式的补充戒律，并进行详细的占卜等，他的意思是，一些对律藏方面不太熟悉的达香寂止派的人，以及一些萨迦格鲁派的喇嘛和供施者，他们学识浅薄但内心傲慢，像康等门隅地区的迟钝者一样，在给予三法衣、钵、坐垫等之后，将各自的护法朵玛放在头顶上，并在下达命令后，通过这位护法神，你已经受了比丘戒了，这种话不仅听到了，而且后来也零星出现过，这是亲眼所见、亲耳所闻的传言，早期也曾发生过对教法专断独行的情况，对此，布顿父子只能合掌表示不满，还能说什么呢？如是说。后来，一些意伏藏的修行者也做了很多类似的事情。 ༈ །།关于律藏的笔记是，《三律仪庄严》广释第一品中说：十四种补充法是：不站立而起，不是对谁做，没有献上意愿和完全清净，不是已受比丘戒，没有失坏，没有造作五无间罪，不住在其他地方，不住在不同的地方，没有错乱，不住在其他界限，不是其他本尊，不是自性不住，不是名称不一致，这十四种。如果是僧侣一方做羯磨，除了住在不同的地方之外，其他十三个地方都不允许。如果是非僧侣一方做羯磨，除了持邪见者之外，其他十三个条件都必须具备。这里是僧侣一方。其中，不是对谁做，例如，如果对一个人做驱逐羯磨，就像那个被驱逐者一样。同样，意愿和正确的供养者也是不允许的，因为他们必须包含在羯磨中。具有任何见解的人是持邪见者。住在其他地方是指二十二条……
English
Because there is nowhere in the sutras and empowerments that says to take (the precepts) with a torma. If it is sarcasm there, why not say to take the precepts with empowerment? Therefore, the great disciple translator said that lay people act as Khenpos and Acharyas, use tormas to receive Hor-style supplementary precepts, and perform detailed divination, etc. His intention is that some Dagshang Zhijöpas who are not very familiar with the Vinaya, and some Sakya-Gelug lamas and offering collectors who are shallow in learning but arrogant in their hearts, like the dullards in Kongpo and other Monyul areas, after giving the three robes, bowl, cushion, etc., place the torma of their respective Dharma protectors on their heads, and after issuing the command, through this Dharma protector, you have received the Bhikshu precepts, not only have such words been heard, but also sporadic occurrences have happened later, which are eyewitness accounts and hearsay. In the early days, there were also cases of arbitrary and dictatorial behavior towards the Dharma, to which Buton father and son could only join their palms in disapproval, what else could they say? Thus it was said. Later, some practitioners of mind treasure also did many similar things. ༈ །།The notes on the Vinaya are, in the first chapter of the extensive commentary on "The Ornament of the Three Vows": The fourteen supplementary dharmas are: not standing up, not doing it to someone, not offering intention and complete purity, not having received Bhikshu precepts, not having deteriorated, not having committed the five heinous crimes, not residing in other places, not residing in different places, not being confused, not residing in other boundaries, not being other deities, not being non-inherently abiding, not being of inconsistent names, these fourteen. If the Karma is done by the monastic side, except for residing in different places, the other thirteen places are not allowed. If the Karma is done by the non-monastic side, except for those with wrong views, the other thirteen conditions must be met. Here it is the monastic side. Among them, not doing it to someone, for example, if an expulsion Karma is done to someone, it is like that expelled person. Similarly, the intention and the correct offerer are also not allowed, because they must be included in the Karma. Anyone with any view is a holder of wrong views. Residing in other places refers to the twenty-two...
Chinese
诶。抛掷行为三，行为抛掷三，具有抛掷三，具有行为三。寻求自性，给予随顺，给予教诲，威胁，贬低，驱逐，遣罚、安置、放逐这三种。凡是承诺与法相应的方面，安住于与不合法的一方相异之处，并且没有被忏悔和应防护的罪行所玷污，这不是错误的，而是通过堕罪相似的加持等净化。不是自然存在的，不是不改正堕落之处。༈ 与两种不合者分离，第一种未聚集的不合者是：堪能补充该结界内的比丘，没有以身体或意愿聚集，就像疯子给予许可不是给予一样，安住于确定知晓或聚集，不对其做不合之业，甚至连祈请都没有听到。如果未与此分离，则事业不会成就，因此必须聚集所有未聚集者和堪能聚集者。第二种是聚集后遣返的不合者：属于该事业的结界范围内，堪能补充，行为没有衰损，自然安住，清净且如实防护，通晓律藏，不怀有内心的怨恨，即具有六法的比丘若阻止说不应做此业，则事业不会成就，然而与此分离的所有人，都以不言说的方式获得许可，也没有阻止。༈ 圆满数量是：因为不是僧众，所以不能做事业。如《萨迦格言》所说：于中央地区，比丘众，不可少于十，于边地，为受具足戒故，五等所欲。因此，在边地加上持律者，必须圆满五人以上。如果四人是事业宣说者，持戒者，则是受具足戒未被呵责者，连天神也应礼拜。中央的结界，简而言之：东方是里卡拉树生长前方的森林边缘，名为树木茂盛之处。南方是芦苇地的南方，名为那条河流。西方是婆罗门村庄柱子附近的柱子，名为两柱。北方是名为乌尸里的山。如是说。༈ 阿阇黎是：秘密宣说者和事业。
English
E. Throwing behavior three, behavior throwing three, having throwing three, having behavior three. Seeking self-nature, giving accordance, giving teachings, threatening, degrading, expelling, banishment, placement, and exile, these three. Whoever promises to be in accordance with the Dharma, abides in a place different from the unlawful side, and is not defiled by the sins of confession and protection, this is not a mistake, but is purified by blessings similar to downfall, etc. Not naturally existing, not not correcting the place of downfall. ༈ Separated from two incompatibles, the first incompatible that has not gathered is: capable of supplementing the monks within that boundary, not gathered by body or intention, just as a madman giving permission is not giving, abiding in certainty of knowing or gathering, not doing incompatible actions to them, not even hearing the request. If not separated from this, the action will not be accomplished, so it is necessary to gather all those who have not gathered and those who are capable of gathering. The second incompatible is the one who is gathered and then sent back: belonging to the boundary of that action, capable of supplementing, behavior not deteriorated, naturally abiding, pure and truly protected, knowledgeable in the Vinaya, not harboring inner resentment, that is, if a monk with six qualities prevents saying that this action should not be done, the action will not be accomplished, but all those separated from this have obtained permission in a non-speaking manner, and there is no prevention either. ༈ The complete number is: because it is not a Sangha, the action cannot be done. As the Sakya's Sayings says: In the central region, the monks, must not be less than ten, in the borderland, for the sake of receiving full ordination, five, etc., are desired. Therefore, in the borderland, adding the Vinaya holder, it is necessary to complete five or more people. If four are the action announcers, the moral ones, then they are the ones who have received full ordination and have not been blamed, even the gods should pay homage. The central boundary, in short: In the east, it is the edge of the forest in front of the growing Likara tree, called the place where the trees are lush. In the south, it is the south of the reed land, called that river. In the west, it is the pillar near the pillar of the Brahmin village, called two pillars. In the north, it is the mountain called Uśīri. So it is said. ༈ The Acharya is: the secret announcer and the action.