Chinese
首先要画第一条线。死主和夜叉位于各个方位。然后要画第二条梵天线。从火和五行所在的位置，画东方的线。风和无实的一方位于各个方位，同样地画西方的方位。上师位于风所在之处，画北方的线。从火和无实所在之处，画南方。同样地画两条边角线。如是说。莲花事业仪轨中也说：然后上师安住于水神处，尸弃和帝释天安住于各个方位。首先画天线和梵天线。从那里开始，也要知道两条边角线。如是说。在那之后，手持金刚铃并画线，也要解除所有的声音。这是画智慧线的次第。如是说，因此要手持金刚铃，不混淆方位地画线。关于行走的方式，黑色的作者说：有智慧的人应该背对着行走。如是说，对于梵天线和侧线，要右旋背对着行走。对于两条边角线，要顺着旋转的方向行走，不需要背对着行走。第二，关于事业线，有四种：材料、尺寸、加持和画法。第一，在幻化中说：寂静的用亚麻或棉花，忿怒的用田地的材料，其他的用尸体或头发。嘿汝嘎续部中说：用死者的头发做线，或者用哇苏达做线。如是说。寂静事业仪轨中说：具有三种颜色的九股线，用亚麻或棉花纺织，代表身语意。等等。然而，对于寂静和忿怒共同的，用干净的亚麻或棉花，由具相的妇女纺织的线，做成三股或九股的。尺寸也和之前一样。莲花事业仪轨中说：在那之后，开始制作事业线。用没有过失的干净的白色亚麻或棉花，由具相的贞女纺织。非常平滑，没有结。长度是坛城的两倍，粗细是门宽的二十分之一。如是说。加持是：观想所有的线都是三个种子字。观想所有如来三处发出白红蓝三色光芒融入线中，使其成为身语意三者或九族的自性。续部中说：三股地线代表身语意。如是说。第四，画法是：用掺有妙香和五甘露的
English
First, the first line should be drawn. Yama and Yaksha are located in the respective directions. Then, the second Brahma line should be drawn. From the location of fire and the elements, draw the eastern line. Wind and the unreal side are located in the respective directions, similarly draw the western direction. The teacher is located where the wind is, draw the northern line. From the location of fire and the unreal, draw the south. Similarly, draw the two corner lines. Thus it is said. In the Lotus Karma sequence, it is also said: Then the teacher dwells in the water deity's place, Shikhi and Indra dwell in the respective directions. First draw the sky line and the Brahma line. From there, the two corner lines should also be known. Thus it is said. After that, holding the vajra bell, draw the line, and also release all sounds. This is the order of drawing the wisdom line. Thus it is said, therefore, holding the vajra bell, draw the lines without confusing the directions. Regarding the way of walking, the black author says: The wise should walk backwards. As it is said, for the Brahma line and the side line, walk clockwise backwards. For the two corner lines, walk in the direction of rotation, there is no need to walk backwards. Second, regarding the karma line, there are four: material, measurement, blessing, and method of drawing. First, in Illusion it is said: For peaceful, use linen or cotton; for wrathful, use the material of the field; for others, it is said to use corpse or hair. In the Heruka Galpo it is said: Make the line with the hair of the dead, or make the line with Vasudha. Thus it is said. In the Peaceful Karma sequence it is said: Nine strands with three colors, woven from linen or cotton, represent body, speech, and mind. And so on. However, for both peaceful and wrathful, use clean linen or cotton, the thread spun by a virtuous woman, made into three or nine strands. The measurement is also the same as before. In the Lotus Karma sequence it is said: After that, begin to make the karma line. Use clean white linen or cotton without faults, spun by a virtuous virgin. Very smooth and without knots. The length is twice the mandala, and the thickness is one-twentieth of the door width. Thus it is said. The blessing is: Visualize all the lines as three seed syllables. Visualize that white, red, and blue rays of light emanate from the three places of all the Tathagatas and dissolve into the line, transforming it into the nature of the three kayas or the nine families. In the Tantra it is said: The three-strand earth line represents body, speech, and mind. Thus it is said. Fourth, the method of drawing is: with the white wash mixed with good fragrance and the five elixirs,
Chinese
拉紧线绳，观想上师和弟子显现为父母本尊，从结合处系上具有誓言、身语意自性的线，然后放置金刚铃，按照耶线的方式，以环绕的方向和顺序系上八根大线。如莲花次第中所说：“丢掉金刚铃后，系线的次第如上。”此外，为了暂时方便起见，在四方之前先系上两根角线也没有冲突。如金刚幕续第八品所说：“首先是梵天的线，其次是边角的线，第三是四面的线，线要好好地系上。”因此，在系天地线的时候，要以谨慎的心态避免线断裂、脱落和方向错误的过失。如《心要》中所说：“有智慧的大师要谨慎地做。”又如《金刚次第》中所说：“线断裂，上师死。方向错误，两者都受损。传承断绝，停留在歧途。因此，智者要谨慎地做。”又如《集密》的坛城仪轨中所说：“线断裂，对上师不利；角线损坏，弟子死；长短不一，会生病；方向错乱，会有过失。”又，仪轨中说：“一切都做好之后，以禅定力从智慧中，智慧融入智慧来供养，以三昧耶印穆（藏文，梵文天城体，梵文罗马拟音，梵文罗马拟音：mu，汉语字面意思：穆）遣除，之后没有任何过失。”因此，对于两根线，以酬谢的方式，观想智慧融入智慧来供养，然后以三昧耶印，念诵“班杂 穆（藏文，梵文天城体，梵文罗马拟音，vajra mu，汉语字面意思：金刚 穆）”来遣除。这样做了，即使踩到线等，也不会有过失。同样，对于坛城上系的、具有加持的线，为了消除踩踏的过失，要长声念诵“舍（藏文，梵文天城体，梵文罗马拟音，hrīḥ，汉语字面意思：舍）”，观想坛城的线以神力抬升到空中，然后分割细线，涂抹颜色等，都要在线的下方进行。如前文所说：“如果踩到具有加持的线，就如同诽谤善逝，会远离佛法，因此要以舍（藏文，梵文天城体，梵文罗马拟音，hrīḥ，汉语字面意思：舍）字的印进入。”系天地线的顺序也是如此。
English
Having stretched the thread, visualize the guru and disciple as the deity in union, and from the point of union, imagine that the thread, which is the essence of the vow, speech, and mind, is tied. Then, placing the vajra and bell, tie the eight great threads in the direction and order of the original thread. As it says in the Padma Sequence: "Having dropped the vajra and bell, the order of tying should be as before." Furthermore, for the sake of temporary ease, it is not contradictory to tie the two corner threads before the four sides. As it says in the eighth chapter of the Vajra Tent: "First, the thread of Brahma, second, the thread of the boundary, third, the thread of the four faces, the thread should be tied well." Therefore, when tying the sky and earth threads, abandon the faults of the thread breaking, slipping, and direction confusion with a firm mind. As it says in the Essence: "The great wise one should do it carefully." And as it says in the Vajra Sequence: "If the thread breaks, the guru will die. If the direction is confused, both will be harmed. The lineage will be cut off and remain on the wrong path. Therefore, the wise one should do it carefully." And as it also says in the ritual of creating the mandala of the Bliss Gathering: "If the thread breaks, it is bad for the guru; if the corner thread is damaged, the disciple will die; if it is too long or short, it will cause illness; if the direction is confused, there will be faults." Also, the ritual says: "Having done everything completely, with meditative absorption, from wisdom, offering with the merging of wisdom into wisdom, dispelling with the samaya mudra MU (藏文，梵文天城体，梵文罗马拟音，mu，汉语字面意思：穆), then there is no fault." Therefore, for the two threads, as a way of gratitude, contemplate the merging of wisdom into wisdom and offer, then with the samaya mudra, invite them to depart by reciting "Vajra MU (藏文，梵文天城体，梵文罗马拟音，vajra mu，汉语字面意思：金刚 穆)". Having done so, even if you step on the thread, there will be no fault. Similarly, for the thread that is tied to the mandala and has been consecrated, in order to eliminate the fault of stepping on it, say "HRIH (藏文，梵文天城体，梵文罗马拟音，hrīḥ，汉语字面意思：舍)" in a long voice, and imagine that the thread of the mandala is lifted into the sky by divine power, and then divide the small threads, apply colors, etc., and do everything under the thread. As it says in the previous text: "If you step on the consecrated thread, it is like slandering the Sugata, and you will be far from the Buddha's teachings, therefore, enter with the mudra of the syllable HRIH (藏文，梵文天城体，梵文罗马拟音，hrīḥ，汉语字面意思：舍)." The order of tying the sky and earth threads is also the same.
Chinese
大多数幻术师，首先是绘制工作线，之后观想身语意各自具有五种智慧的滋味，然后进行绘制智慧线的仪轨。但在此，最初讲解智慧线的陈述较少，因此易于讲解，不仅如此，也不一定完全是幻术。在《无垢友线之总集》中说：“自性坛城绘制天线，之后如是宣说绘制地线，应无过失地绘制。或者在智慧誓言者之后，为了加持座而绘制。”这样前后互相矛盾地宣说，而且在许多具量的论典中也见到首先绘制智慧线的依据。其中，在《怖畏电光》中说：“线之役使，非心之所为，具相加持之后，以手印姿势，绘制自性坛城天线，之后绘制地线也是，调伏的自在差别，坛城之量不定，从四指开始，直至量至由旬。”又，《集密寂静集续》中说：“首先于虚空中绘制意线，之后地线次第而绘制。”又，《莲花事业次第》中也说：“智慧线绘制之次第，之后开始绘制事业线。”等等很多。然而，这里只是大致地叙述，详细的坛城仪轨各自的规矩，不混淆地实际运用是很重要的。如是，通过对绘制线的一般性讲述进行概括之后，现在想要讲解事业线的组成部分等，因此也稍微分开来讲述。如是说。其中，首先线之基础台的量，即外坛城的量，从之前引用的《怖畏电光》的教证中说，从四指到由旬之间不定，这是指增上影像和未区分三摩地的时候。在《心要》中说：“或者广阔由旬，或者虚空界不可思议，观想各种佛坛城。”又，在塔洛的译本中说：“广阔仅为由旬合，虚空界不可思议处，应思维佛坛城。”这是说增上三摩地的坛城。增上影像的坛城有小、中、大三种，其中小的两种量是：“坛城一肘为量，或者身体
English
Most illusionists, first draw the work line, and then contemplate that body, speech, and mind each have the taste of the five wisdoms, and then perform the ritual of drawing the wisdom line. But here, there are few statements explaining the wisdom line initially, so it is easy to explain, and not only that, but it is not necessarily entirely illusion. In the "Collection of Vimalamitra's Lines," it says: "Draw the nature mandala sky line, then explain the earth line as it is, and draw it without error. Or after the wisdom vow-holder, draw it for the sake of consecrating the seat." Thus, it is said that there are contradictions between the former and the latter, and in many qualified treatises, the basis for drawing the wisdom line first is also seen. Among them, in the "Fearsome Lightning," it says: "The employment of the line is not the work of the mind, after being blessed with characteristics, with mudras and gestures, draw the nature mandala sky line, and then drawing the earth line is also, the difference in the power of taming, the measure of the mandala is not fixed, starting from four fingers, until it reaches the yojana." Also, in the root tantra of the "Collected Peaceful Gathering of Bliss," it says: "First, draw the intention line in the sky, then draw the earth line in order." Also, in the "Lotus Action Sequence," it also says: "The sequence of drawing the wisdom line, after that, begin to draw the action line." And so on, there are many. However, here it is only generally described, and it is important to actually apply the specific mandala rituals according to their respective rules without mixing them up. Thus, after summarizing the general explanation of drawing the line, now I want to explain the components of the action line, etc., so I will also explain it slightly separately. Thus it is said. Among them, first, the measure of the line base platform, that is, the measure of the outer mandala, from the quote of the "Fearsome Lightning" cited earlier, it is said that it is not fixed from four fingers to a yojana, this refers to the time when the increasing image and the samadhi are not distinguished. In the "Essence," it says: "Or a vast yojana, or the realm of space is inconceivable, contemplate various Buddha mandalas." Also, in the translation of Thar Lo, it says: "Vastness is only combined with a yojana, in the inconceivable realm of space, one should contemplate the Buddha mandala." This is said to be the mandala of increasing samadhi. The mandala of increasing image has three types: small, medium, and large, of which the two small measures are: "The mandala should be one cubit in measure, or the body.