Chinese
对此，南方北方与东方西方和中央的圆形，是为了使东西和南北的直径线两条和角线两条正直地到来。然后，自己观想为本尊瑜伽，和道友观想为遍照或甘露旋，线绳的放出和接受以及用手抓住的方式等，都如从下面所说的那样做。生起为遍照是龙树和菩提贤所说的那样，生起为旋是寂天所说的那样。拉瓦巴说学生自己的本尊和 嘉瓦桑布说为断生母，以及尼摩炯内（Nirmāṇakāya）在格斯玛日（Ghasmāri）生起，学生自己的增上神是什么，以及各个坛城的全部仪轨中生起的规矩有两种。然后，金刚空行母中说：“于一切方平等而缘故。”许多坛城仪轨中也说，于一切方观想为平等性而安立线绳，这是说：东方等各方只是由分别念安立，自性上并不成立，因此心想无自性而平等，先行之后而做，以此能断除由于方向错误所导致的过失。安立八大线绳的次第是：帐幕第八品中说，首先是直径线，然后是角线，然后是安立根本线，追随其后，阿阇黎以此顺序而做，总集的密意也由注释而如是阐释。此方向，达日卡巴和黑行者和萨拉哈和嘉瓦桑布也做了，似乎也是拉瓦巴的密意。直径线之后安立根本线，然后安立角线，也是龙树和带一半的四百颂释和婆婆跋陀罗和尼摩炯内等所说，因此不是父续和母续的差别，法鬘是，将此续作为二者的共同部分而说，婆婆跋陀罗 以金刚空行母和尼摩炯内曾在喜金刚坛城仪轨中宣说之故。关于直径线，萨拉哈和黑行者和毗布底先安立南北的直径线，然后安立东西的直径线，而以前所说的其他诸位，先安立东西的线，然后在南北安立。藏地的智者们是按照毗布底所说的
English
Regarding this, the circles of south, north, east, west, and center are for the purpose of ensuring that the two diameter lines of east-west and south-north, and the two corner lines, come straight. Then, considering oneself as the main deity yoga and the fellow practitioners as Vairochana or nectar swirling, the methods of sending and receiving the thread and holding it with the hands should be done as described below. Generating as Vairochana is as explained by Nagarjuna and Bodhibhadra, and generating as swirling is as explained by Shantipa. Lavapa said that the student's own deity and Gyalwa Zangpo said as Dumskeyma, and Nimo Jongne (Nirmāṇakāya) generates in Ghasmāri, whichever is the student's own tutelary deity, and there are two ways to generate in all the rituals of each mandala. Then, in Vajra Dakini it says, "Because all directions are equally focused." Many mandala rituals also say that the thread should be laid down with the intention that all directions are equal. This means that the directions such as east are merely established by conceptual thought, and do not exist by their own nature. Therefore, one should first think that they are equal because they are without self-nature, and then act. This will prevent the faults caused by directional errors. The order of laying down the eight great threads is: In the eighth chapter of the tent, it says that first is the diameter thread, then the corner thread, and then the root thread is laid down. Following this, the Acharya does it in that order, and the meaning of the Compendium is also explained in the commentary in the same way. This direction was also done by Darikapa and Krishnacharya and Sarahah and Gyalwa Zangpo, and it seems to be the intention of Lavapa as well. Laying down the root thread after the diameter thread, and then laying down the corner thread, is also said by Nagarjuna and the Four Hundred Verses with Half and Bhāvabhadra and Nimo Jongne, etc. Therefore, it is not a distinction between father tantra and mother tantra. The Garland is, making this tantra the common domain of both, and Bhāvabhadra because Vajra Dakini and Nimo Jongne have proclaimed it in the Hevajra mandala ritual. Regarding the diameter thread, Sarahah and Krishnacharya and Vibhuti first lay down the north-south diameter thread, and then lay down the east-west diameter thread, while the other previously mentioned ones first lay down the east-west thread and then lay it down in the north-south. The Tibetan scholars are according to what Vibhuti said.