English
It is thought that it would not be enough if those two small parts were not added. When the rosary maker refutes this view, even though seven small parts of the pillar are needed, when the five small parts of the pillar in the painting are erected, because each one is located on the two small parts of the square pedestal with a vase. The pillar base is the same height as the dado, so from a distance, the five small parts of the pillar appear to be connected as if they were erected on the dado, so there is no need to draw the pillar base at the time of painting. If it is drawn, then the insertion position of the two inner pillars of the horse path is also two small parts longer than the palace, so it must be inserted in a slightly longer place. If it protrudes from the line of the wall, then at the time of erection, the doubt will arise that it must be inserted in a place that touches the wall. So such a practice is not good. Therefore, these should be drawn on the outer surface of the pedestal. That is its meaning. Here, some scholars think that the meaning of the pillar being slightly longer than the palace refers to the height of the pillar, thus making the palace very low. Others think that the pillar base is calculated within the five small parts of the pillar height, etc., which are all unreasonable. Even so, it cannot be derived from the phrase "because it is located on a square pedestal." If someone says that it should not be made into two small parts with a vase here, then the square pillar base must also represent the vase. As it is said in the rosary itself, the pillars of the horse path are located on the square pedestal and the vase. And, Lanka Sage said: 'From the pedestal vase is born, the horse path pillar stands upright.' That is the reason. On the four pillars, there are two situations, that is, with or without beams supporting the horse path. Here, the side with beams is shown. As it is said in the 'Doctrine': 'The four corners outside the gatehouse, the beams of the four pillars, eight eight raise the horse path base, pillar base pillar arch each suitable.' That is the reason. The height of this beam is one small part. As it is said in the 'Line Measurement': 'Beam and horse path eight parts equal.' That is the reason. The two inner ends of the rear beam are divided into two sections by digging holes in the outer side of the wall at the edge of the door and inserting them, so they become five beams.
English
Ra. Regarding the principles of Dharma. If the four beams are said to be crossed, it contradicts the statement in "The four truths are endowed with the four dhyanas" that there are four beams. Answer: The two round beams at the back are spoken of as a category of beams at the back, so there is no fault. For example, in the Vajra Source it says, "Four horse supports and eight pillars." Here, the sixteen pillars of the horse supports are categorized into two pillars on each side, so they are said to be eight. Also, Lanka the Good King said, "It is said to be four door frames." This also has two door frames on each side, but they are categorized into one, so they are said to be four. Therefore, the teacher (月官, Chandra Gomi) said, "Lifted from the top of the four great beams." Here, the statement that "the roots of the beams are lifted eight by eight" is also considering that such a misunderstanding could arise. Therefore, the four beams here are categorized, and the crossing refers to the crossing of the roots of the eight beams. Each small part of the front and back beam pillars, below the steps, has a lion's hand pressing on the elephant's head, one arm raised and waving, and a jewel hanging from its mouth. As it says in the Practice Tantra, "Decorated with lions and elephants." This is in accordance with what Lama Gongdu says, "The elephant is pressed down by the lion's two feet, and the two standing hands hold up the beams." ༈ Above the beams, the horse supports are placed. Some ancient people say that the horse legs are the pillars that support the horse supports, the aquatic is the lotus, the frame is the dougong, the zara net is the decoration of the beams, the hanging cloth is the corner decoration, the hanging clusters are vajra jewels and silk hangings, the garland is a pearl garland or a dark decoration, and the khyung head is the side of the four dougongs. The beautiful arrangement in order is, as it says in the Vajra Garland, "Gold and summer cloth." The eleven cloths mentioned, etc., are stacked in order to form walls with eight qualities. This is because the eight horse support cloths mentioned in all the tantra sadhana methods have been abandoned, and it is written that there are eleven cloths in the garland, which is very unreasonable. Also, some people who connect the principles of Dharma say that the horse legs are the pillars, the aquatic and the frame are the male and female tenons of the back wall, and the zara net.
Chinese
各种悬挂的饰品。四串念珠从门楣垂下。有人说，鹏首位于华盖的上方左右两侧，这也是像以前一样错误的。另外，作为神像装饰的罗梗，是用无漏的珍宝和各种丝绸的帷幔，伞和胜幢等，用各种悬挂的饰品和串珠装饰，并用各种鹏首美化。如月官的《品第》中引用“足和无染的扎拉网”等。但这并不合理，因为装饰的马蹬被丢弃了。还有，据说大成就者们的实践中，网眼的垂直尺寸为一小份，睡莲和法鼓各占一半，框架为两小份，还有睡莲一半和框架一半为两份，法鼓和鹏首各占一份。但这并不合适。在金刚事业次第中说：“八个马蹬相等。”这与此相矛盾。睡莲、法鼓、框架三者加倍，在续部修法中也没有见过。还有后来的实践中说：“金柱与柱饰边缘相等。马脚和睡莲两个。其长度为一小份。珍宝比它短两份。框架比它长一份。扎拉网、莲花、箭杆三个，依次减少一小份。”这在幻化派的体系中是不合适的。这里，金柱算在八个丝绸之中。在度量法的《品第》中说：“柱和马蹬八份相等。”因为“和”字将它们区分开来。还有，神像师色敦钦波说：“第一块丝绸与柱饰边缘相等。然后依次一个抬高一个降低，鹏首减少两小份。”这样的话，卷曲悬挂的基础中间是抬高的，其上下两块丝绸是降低的，这不可能。认为卷曲悬挂和夏布也是有问题的。在《光鬘》中说：“珍宝卷曲悬挂。”又在《度母释》中，引用事业次第说：“马脚、睡莲、法鼓、框架，丝绸悬挂、狮子头、夏布串。”并认为如此。在《永释》中也同样如此说。其他的意义是共同的。
English
I agree. The garland is surrounded by coral rosary beads. However, in the examples of work procedures, nothing has been seen that can replace that quote, so further research is still needed. So, what should be done here? According to the intention of my own guru, the cloths at the horse landing and the threshold are divided into eight parts, in order: the base of the horse landing is blue, decorated with upright golden vajras. The aquatic plant is a red lotus. Four small pillars are erected at the edge and center of the frame, and beautifully colored frame boards are inserted. These three cloths, the front, right, and left, should be arranged so that the fragments of the circular cloth do not touch the walls of the gatehouse. In the context of painting, the outside of the walls of the door sides and eaves is darkness. Śraddhā and Smṛti also say, "From the eaves of the horse landing, discard one part." This refers to this. That is, the two parts on the back beam that support the horse landing, because they rely on the walls of the gatehouse. So, is it thought that the cloth will run around on it? It does not run on the small area of darkness. These three cloths are hollow inside, with pillars inside, and the beams supported by them are placed so that they are level with the top of the gatehouse. Above it are eight pillars, supporting four beams, forming a door. Except for the hanging cloth, the other cloths are attached to the outside of the pillars, like stacking thin and thick strips of wood. Covered from above with the head of a garuda, up to the zar-tshags, it becomes a cool pavilion above the door. Rongzom Chenpo's commentary also says, "It is known to have cool pavilions for the doors, so it should be known that all the doors of the immeasurable palace are the same." Moreover, those who wrote the "Explanation of the Meaning of Dharma" also said, "The horse landing is hollow inside and has holes." This clearly refers to this. That is, from the zar-tshags cloth hangs a nose-like hanging. The nose-like hanging has a yellow base and has the characteristics of the father tantra of the mandala. The string-like hanging is said to be better than other lion-headed cloths. The base is hollow, and from the mouth of the lion's head hangs a precious necklace and a half necklace. The shar-bu is similar to the shar-bu of the mandala, but here it is on a blue base.
Chinese
被安排成那样。下面的那七块布料，因为前面没有收缩和展开，除了有分隔的线条外，间距相等。左右展开的欲妙部分需要用薄木板覆盖。因此，水生植物需要底座，框架需要顶盖，垂饰需要底座和顶盖。在夏布的布料上方的琼鸟头，类似于鸟的翅膀，从四个角上的琼鸟头的暗袋里，连同角上的卷须，要比下面的马蹬稍微向前展开一点。那些布料左右两侧，与金柱和马腿柱饰的间距相等。然后，两个水框架稍微展开一部分，两个扎拉网收缩，一个垂饰展开，两个水垂饰收缩，一个夏布展开，在那之上，一个琼鸟头展开。总之，这种安排马蹬的顺序是，在《光鬘》中说：为了果的功德全部圆满，马腿、水生植物、珍宝框架，垂饰从基座产生扎拉网，珍宝卷须垂饰、夏布、琼鸟，依次形状颜色要美丽。以及在《金刚次第》中说：底座和莲花珍宝器，垂饰产生扎拉网，束垂饰、夏布、鸟琼鸟头，依次颜色要美丽。以及在《释论·除暗》中说：本体的缘故，马腿，莲花，框架，扎拉网，垂饰，束垂饰，夏布，鸟琼鸟，在马蹬四根柱子的上方。这些与之前引用的显示幻化差别的教证也一致。另外，在《广大》中说：底座和无染扎拉网，垂饰束垂饰花鬘和，各种琼鸟头依次排列。这样说，因为经典混乱，需要用大车轨的论师们的口诀来解释。像《光鬘》等那样实践似乎更好，所以就这样做了。那些布料的前面，与雕刻牛背的下眼和里面的十一金刚网眼的间距相等。门房的柱子和屋顶也从外面可见，因此，要涂上与凉亭内部各方向颜色相符的颜料来装饰，并且那个柱子的下面是仰瓦。
English
They are arranged in that way. The seven cloths below that, because there is no contraction and expansion in the front, are equally spaced except for the dividing lines. The parts of the desired qualities that are spread to the left and right need to be covered with thin wooden boards. Therefore, aquatic plants need a base, frames need a top cover, and pendants need both a base and a top cover. The garuda head on top of the shambu cloth is similar to a bird's wing, and from the hidden pockets of the garuda heads in the four corners, along with the corner tassels, it should be slightly more forward than the lower stirrups. Those cloths on the left and right sides are equally spaced with the golden pillars and horse-leg pillar ornaments. Then, two water frames are slightly expanded by one part, two zara nets are contracted, one pendant is expanded, two water pendants are contracted, one shambu is expanded, and above that, one garuda head is expanded. In short, this order of arranging the stirrups is, as stated in the "Garland of Light": "For the sake of completing all the qualities of the fruit, horse legs, aquatic plants, precious frames, pendants arise from the base, zara nets, precious curled pendants, shambu, garuda, in order, the shapes and colors should be beautiful." And in the "Vajra Sequence": "Base and lotus, precious vessel, pendants arise from zara nets, bundle pendants, shambu, bird garuda head, in order, the colors should be beautiful." And in the "Commentary: Dispelling Darkness": "Because of the essence, horse legs, lotus, frame, zara nets, pendant, bundle pendant, shambu, bird garuda, on top of the four pillars of the stirrups." These also agree with the previously cited scriptures that show the differences in illusion. Alternatively, in the "Extensive": "Base and undefiled zara nets, pendant bundle pendants garlands and, various garuda heads are arranged in order." It is said that because the tantras are confusing, they need to be explained by the oral instructions of the great chariot masters. It seems better to practice like the "Garland of Light" and so on, so it was done that way. The cloths in front are equally spaced with the lower eyes carved with the back of a bull and the eleven vajra meshes inside. The pillars and roof of the gatehouse are also visible from the outside, so they should be painted with colors that match the colors of the interior of the cool room to decorate them, and the bottom of that pillar is an upturned tile.