Chinese
即，变成“也祈请，也安插橛”这样，前后顺序无论何时也不会改变。特别是，在祭祀地神仪轨和安插橛之间说那些，是因为把祈请和安插的两个词做成种类相同、类别相同，并且是为了遮止没有上师而自己擅自进入之义。那个本身在哪里做的界限是：下面，“为了众生们解脱的缘故，某某我等也要建立主尊的坛城”。这即是说，在那之后紧接着，“清净之处善于充满，极其平坦地布置，像乌龟背一样高”。等等，说了准备五种物品，并且在“建立”之后，“凡是各方一切”等等，因为非常清楚是连接的缘故，而且也出自不颠倒理解续部意义的诸位之口诀。大学者布顿也认为“为了众生们解脱的缘故”等等是显示准备本尊，那么，有些想从那传承下来的人，只是把自己在准备本尊之下做的那件事放在心上，这样说：“那不应理，因为这是做了守护弟子之后，为了不让弟子出现障碍，仅仅是向佛祈请而已”，这是把“坛城也要建立”之词变得没有意义，并且仅仅满足于把“凡是各方一切”等等只挪到别处而已。这与出自共同续部的请耳传是同一个意思，这里“为了众生们解脱的缘故”和“为了怜悯弟子们”等等意思相同，“某某我等”等等和“怙主大悲之自性”等等意思相同，“凡是各方一切”等等和“佛陀眷属”等等意思相同，“以胜妙之悲心”等等和“我是金刚某某”等等意思相同。因此，必须把“为了众生们”等等和“凡是各方一切”等等连接起来是确定的。而且，那三句诗也必须理解为请耳传，其他续部的规矩的请耳传，虽然没有“薄伽梵某某”的“胜妙”等等，但上师认为自己的规矩可以，并且是扩展。
English
That is, it becomes "also pray, also insert the peg" like this, the order will never change at any time. In particular, saying those between the ritual of offering to the earth deity and inserting the peg is because the two words of prayer and insertion are made into the same kind and the same category, and it is to prevent the meaning of entering without a master. The boundary of where that itself is done is: below, "For the sake of liberation of sentient beings, so-and-so we also want to build the mandala of the main deity." This is to say that immediately after that, "The pure place is well filled, arranged extremely flat, as high as a turtle's back." And so on, it is said to prepare five kinds of items, and after "build", "All directions" and so on, because it is very clear that it is connected, and it also comes from the oral instructions of those who do not misunderstand the meaning of the tantra. The great scholar Buton also believes that "For the sake of liberation of sentient beings" and so on is to show the preparation of the deity, then, some people who want to inherit from that only put in their hearts what they do under the preparation of the deity, saying: "That is not reasonable, because this is after doing the protection of the disciples, in order to prevent obstacles from appearing to the disciples, it is only praying to the Buddha", this is to make the words "the mandala must also be built" meaningless, and only satisfied with moving "all directions" and so on to another place. This is the same meaning as asking for ear transmission from the common tantra, here "For the sake of liberation of sentient beings" and "For the sake of compassion for the disciples" and so on have the same meaning, "so-and-so we" and so on and "Lord of great compassion" and so on have the same meaning, "all directions" and so on and "Buddha's entourage" and so on have the same meaning, "with supreme compassion" and so on and "I am Vajra so-and-so" and so on have the same meaning. Therefore, it is certain that "For the sake of sentient beings" and so on and "all directions" and so on must be connected. Moreover, those three verses must also be understood as asking for ear transmission, asking for ear transmission according to the rules of other tantras, although there is no "supreme" and so on of "Bhagavan so-and-so", but the master thinks that his own rules are okay, and it is an expansion.
Chinese
如果认为是同一个意思，那么做两个也不矛盾，应该这样理解。不要像有些人那样，把毫无关联的废话伪装成善说。还有，他们说，其他的续部在瓶灌顶之前要做本尊的准备，但在时轮金刚中不行，说是必须在床垫安放之前做五种物质的准备。通过床垫安放来观察梦境，如果不好，就暂时不画线，而是进行驱除障碍的仪式；如果好，就必须画脸部线，所有时轮金刚的修行者都应该这样认为。没有画线就不能做本尊的准备，因为没有画业线，就无法确定安放处本尊的位置。因为必须保证安放处各个本尊的座位上，沙画的本尊标志不会混淆。他们说，在今天做了五种物质的安放处之后，中间画业线，然后进行本尊的安放。这些人说，不仅在时轮金刚中，在四部续部的任何大小坛城中，没有事先画业线就不能做本尊的准备，因为无法确定安放处的地基。他们只是重复这句话，并以此为理由，说在原始线之后画业线是绝对不行的。这些说话的人，虽然自认为非常聪明，但却缺乏区分眼前事务的精明智慧。现在仍然有很多人，对于五尊到三十尊左右的本尊，不用看线也能非常准确地把握尺寸。凭借智慧的卓越，即使像时轮金刚这样本尊众多的情况，现在也可能存在不会出错的聪明人。更何况是以前那些头脑精明的人呢？对此，你们这样想：即使对于如此智慧广阔的人来说，也没有这样的眼力，更何况是其他人呢？这实在是傲慢自大的愚蠢表现。还有一些追随他们的人说，时轮金刚必须在画线之后才能做本尊的准备，因为《大疏》中说："在这里，画了线，并且净化了所有本尊的位置之后，然后献上香和花等等，并给予食子，之后才开始绘制沙画。"他们这样说，其实是没有找到经文依据的。
English
If it is considered to be the same meaning, then doing both is not contradictory, and it should be understood in this way. Do not, like some people, disguise irrelevant nonsense as good explanations. Also, they say that in other tantras, preparations for the deity are made before the vase initiation, but this is not possible in the Kalachakra, saying that preparations for the five substances must be made before the placement of the mattress. By observing dreams through the placement of the mattress, if it is bad, then the lines are not drawn for the time being, but the ritual of dispelling obstacles is performed; if it is good, then the facial lines must be drawn, and all practitioners of Kalachakra should think so. Without drawing the lines, the preparation of the deity cannot be done, because without drawing the karma lines, it is impossible to determine the position of the deity in the placement place. Because it is necessary to ensure that the sand-painted deity symbols on the seats of each deity in the placement place are not confused. They say that after making the placement place of the five substances today, the karma lines are drawn in the middle, and then the deity placement is performed. These people say that not only in the Kalachakra, but also in any large or small mandala of the four classes of tantras, the preparation of the deity cannot be done without drawing the karma lines beforehand, because the foundation of the placement place cannot be determined. They just repeat this sentence and use it as a reason, saying that it is absolutely impossible to draw karma lines after the original lines. These speakers, although they consider themselves to be very clever, lack the shrewd wisdom to distinguish between immediate affairs. Even now, there are still many people who can grasp the dimensions very accurately without looking at the lines for deities ranging from five to thirty. With the excellence of wisdom, even in situations where there are many deities like the Kalachakra, there may still be clever people who do not make mistakes. What more to say about the clever people of the past? To this, you think like this: even for such a wise person, there is no such eyesight, what more to say about others? This is really a foolish expression of arrogance and conceit. There are also some who follow them who say that the Kalachakra must make preparations for the deity after drawing the lines, because the Great Commentary says: "Here, after drawing the lines and purifying all the positions of the deities, then offer incense and flowers, etc., and give the torma, and then begin to draw the sand mandala." They say this, but in fact, they have not found scriptural support.
Chinese
说完了。这其中的意思是，因为很好地画了线，所有各个本尊的住所也都清净了，变得清净且无误之后，之后向六十护法和瑜伽母或空行母献供朵玛。之后仅仅是撒彩粉的意思。因此，此时的剩余本尊住所是向诸佛祈祷，这在五种物品准备之前已经明确说明，所以不应记录。又想，即使这样，也很难准确地测量眼睛，难道没有在剩余本尊住所之前不画线的方法吗？这种使剩余住所不混乱的说法，仅仅在汉藏后来的学者中流传，因此依据非常少。特别是，在时轮金刚的体系中，必须这样计算。虽然自己的体系中不一定需要，但对于舍弃其他和上师法，则不设定标准。因此，一些汉藏咒师为了让很多愚蠢的人容易从事画线的工作，在准备本尊之前画线，并且也记录在文字中，这是因为为了不混乱剩余住所，仅仅画干线，而不进行画线仪轨，而是之后画事业线。后来的藏人将画一次事业线就认为可以完成两件事的错误上师法实践，如何能成为正确实践的本质呢？这实际上是努力使错误变得正确，并且清楚地表明没有错误却说成是错误的欺骗行为。所有汉文坛城仪轨中，只有在剩余住所之后才画线，而且也不是仅仅画智慧线，因为必须画白线。因此，除了极少数非常简略的坛城仪轨之外，没有理由不提及事业线，所以没有明确说明的都是一起显示事业和智慧。因此，其他坛城仪轨的体系中，有一种是先画事业线，然后用智慧线加持的体系；还有一种是先用心绘制智慧线，然后在那个时候为了区分而画事业线。而这里没有事业和智慧的区分。
English
It is finished. The meaning of this is that because the lines are drawn well, all the abodes of the various deities are also purified, becoming pure and without error. After that, offer torma to the sixty protectors and yoginis or dakinis. After that, it is only the meaning of scattering colored powder. Therefore, the remaining deity abode at this time is to pray to the Buddhas, which has been clearly stated before the preparation of the five substances, so it should not be recorded. Also, thinking that even so, it is difficult to accurately measure the eyes, is there no way to not draw lines before the remaining deity abode? This term of making the remaining abode not confused is only circulated among the later Han and Tibetan scholars, so the basis is very small. In particular, in the Kalachakra system, it must be calculated in this way. Although it is not necessarily needed in one's own system, no standards are set for abandoning others and the guru's dharma. Therefore, some Han and Tibetan mantra practitioners draw lines before preparing the deity in order to make it easier for many foolish people to engage in the work of drawing lines, and they also record it in writing. This is because in order not to confuse the remaining abode, they only draw dry lines and do not perform the line drawing ritual, but draw the activity lines later. The later Tibetans mistakenly took the practice of the guru's dharma, which considers drawing the activity line once as being able to accomplish two things, how can that be the essence of correct practice? This is actually striving to make the mistake correct, and clearly showing that there is no mistake but saying it is a deceptive act of being wrong. In all Han Chinese mandala rituals, lines are only drawn after the remaining abode, and it is not just drawing the wisdom line, because white lines must be drawn. Therefore, except for a very few very brief mandala rituals, there is no reason not to mention the activity line, so those that are not clearly stated are all showing activity and wisdom together. Therefore, in the systems of other mandala rituals, there is one system of first drawing the activity line and then blessing it with the wisdom line; and there is another system of first drawing the wisdom line with the mind, and then drawing the activity line at that time in order to distinguish them. But here there is no distinction between activity and wisdom.
Chinese
仅仅是金刚之线而已。因此，在神像安座之前，没有理由进行线仪轨，而且有损害，所以不要执着于邪见。现在，这里不可或缺的祈请仪轨只有这些：在虚空界中，观想祈请的对境，即本初成就的时轮金刚坛城圆满安住。观想无有定处，内外四方遍布的无量诸佛菩萨，陈设广大供品，加持，献上供赞。为了书写“有情众生”等三句的坛城而祈请，仅仅是思维赐予允许，供品丰盛才好。这是续部注释的直接开示，所以真实处无有缺失，具足一切功德，无有增减。进入坛城仪轨的直接开示的通常做法是：后来在藏地进行仪轨法事时，需要布置美观，文字辞藻的铺陈不要太过分，与意义不相违背。用稍微多余的实修来庄严，这也是上师传承的口诀，为了组合神像安座的术语也很好。对此，增补的前行是包括自生本尊念诵，在坛城的地基上涂香，绘制各种干线，在神座上放置香水的滴液或彩粉堆，准备供品食子等。正行是清扫净化，刹那间生起坛城，迎请宾客。进行外供、内供等，如何适合就如何进行供赞。祈请之后，降下倾听，献上食子。后行是加持供品，供赞祈请，补缺，忏悔，送神，发愿，吉祥等。其中，前行时涂香，绘制线，放置彩粉堆这三者；正行时清扫净化，迎请宾客，降下倾听这三者；所有的后行仪轨，都是续部注释中没有明确说明的额外的补充。献食子虽然不是祈请的支分，但是在增补的日子里是必须的。