English
That is sixteen. Thus, in the "Teaching on the Differentiation of Illusions," it says: "The definite arising of the eight vehicles, or the inner and outer divisions of cause and effect, appear as eight steps." This teaches the cause's horse stance. Furthermore, it says: "For the eight qualities of complete accomplishment, there are stirrups, a lotus seat, a Zara net, hanging ornaments, a waistband, an arrow, and a garuda-headed decoration arranged in order." This teaches the fruit's horse stance. Thus, of the two, the first is the cause's horse stance: The "Extensive Sutra," the "Branch Sutra," and the "Vajra Secret Essence Tantra" all agree in meaning, saying: "Empty aspiration, signless, clear light enters. Therefore, the four wisdom doors arise. There, the path is endowed with eight steps, transforming into eight horse stances." And in the "Light Sequence," it says: "Endowed with four door frames and horse stances, for traversing the path of the dwelling place." Regarding this, most of the earlier lamas said that because the door is slightly higher than the gatehouse and the corridor, there are four steps inside and four steps outside, making eight in total. Je Seton Chenpo said: "In the four directions, from the place of mounting the horse stance to entering the door, there are two steps each, making eight in total." Both of these are unreasonable because it is very inconvenient to arrange the steps from the inside and outside on the meditation steps, and if there are two steps in each direction, totaling eight horse stances, then it should be the same for the decorative horse stances as well. Furthermore, if the latter explanation is meant to be the meaning of the "Sun Lion Commentary" saying that each door has two steps, that is incorrect because the meaning of the "Commentary" refers to each door having two steps, one inside and one outside. So what is it? It is what the great accomplished masters of the past said: the meaning of four steps outside and four steps inside is that the four outer steps are placed between the door leaf and the lintel, and the four inner steps are placed between the lintel and the corridor. Here, later scholars say that Rongpa Chögon of the New School and Rok Sherab Ö of the Nyingma School mistakenly believe that the horse stance exists outside the door in the form of mounting a horse stance, so they consider it a horse stance, which is very wrong. Butön and Taktsang Lotsawa and others correctly forbade this and expressed their approval. Some scholars consider the horse stance
Chinese
因为是骑乘的地方，所以“马下”这个词没有进入梵文的词义。虽然这样说，但在绘画的时候，如果有人认为这个“马下”就是楼梯，那就肯定错了。其他没有过失，因为在梵语中，“ཏྭ་ར་ཎ་”（tāraṇa，梵文天城体：तारण，梵文罗马拟音：tāraṇa，汉语字面意思：渡）的意思是明显悬挂，所以说不包含楼梯悬挂的意思是正确的。但在其他方面，也指没有烦恼，因此成为了它的手印。另一方面，“ཏུ་རིང་ཏ་གམ་མ་ཎ་”（turinga tagamaṇa）指的是马，进入宫殿时，这些是马下骑乘的台阶，所以这样称呼，这是以前的大译师们说的。而且在《十方明灯》中也说，“ཏྭ་ར་ཎ་”（tāraṇa，梵文天城体：तारण，梵文罗马拟音：tāraṇa，汉语字面意思：渡）的声音指的是虚空的装饰，门遮，马下骑乘的台阶和楼梯。就像所说的那样，没有不进入梵语词义的过失，没有那个过失也就消除了之前的障碍。还有在《法义》中说，八个道阶是圣道，八乘和八解脱。楼梯内外是共同的意义象征，四个门阶马下是，三个是三界，四个是具有圣道莲花标志。也说了内外每个楼梯都有四个层次的意义象征。༈。第二，果位的马下是，门两侧外角的彩绘柱子的四个端点到达的上方，竖立内外四根柱子。那么，这个包含柱基的柱高做成七个小部分，在《鬘论》中说，马下的柱子突出到建造的线上，是七个小部分。这个方面是不合理的，因为马下的柱子比殿堂稍微长一点，每根柱子都位于正方形的台子上，因为位于平地上，所以看起来像与台子相连，因此应该将这些画在台子的外侧。如果说因为禁止柱子做成七个小部分所以不合理，那么《鬘论》的意图不是那样，为什么呢？因为《鬘论》之前的意图是，马下的柱子必须突出到建造的线上，柱高需要七个小部分，认为那些需要七个小部分的人，如果不加上两个小部分，就不够，所以这样想。《鬘论》作者的意
English
Because it is a place for riding, the word "horse descent" is not included in the meaning of the Sanskrit word. Although it is said that, if someone thinks that this "horse descent" in the painting is a staircase, then it is definitely wrong. There is no other fault, because in Sanskrit, "tāraṇa" (藏文：ཏྭ་ར་ཎ་，梵文天城体：तारण，梵文罗马拟音：tāraṇa，汉语字面意思：ferrying) means obviously hanging, so it is true that it does not include the meaning of the staircase hanging. But in other aspects, it also refers to being without afflictions, so it has become its mudra. On the other hand, "turinga tagamaṇa" refers to horses. When entering the palace, these are the steps for horses to descend and ride, so they are called that, as the great translators of the past have said. Moreover, in "Eliminating Darkness in the Ten Directions," it is also said that the sound of "tāraṇa" (藏文：ཏྭ་ར་ཎ་，梵文天城体：तारण，梵文罗马拟音：tāraṇa，汉语字面意思：ferrying) refers to the decoration of the void, the door shelter, the steps for horses to descend and ride, and the staircase. As it is said, there is no fault of not entering the meaning of the Sanskrit word, and the absence of that fault also eliminates the previous obstacle. Also, in "Meaning of Dharma," it says that the eight path steps are the noble path, the eight vehicles, and the eight liberations. The inner and outer staircases are common symbolic meanings, and the four door steps and horse descents are: three are the three realms, and four are marked with the lotus of the noble path. It is also said that each inner and outer staircase has four levels of symbolic meaning. ༈. Secondly, the horse descent of the fruition is that the four ends of the painted pillars on the outer corners of the door sides reach the top, and the four inner and outer pillars are erected. Now, this pillar height, including the pillar base, is made into seven small parts. In the Garland Treatise, it says that the pillars of the horse descent protrude to the construction line and are seven small parts. This aspect is unreasonable, because the pillars of the horse descent are slightly longer than the temple, and each pillar is located on a square platform. Because it is located on flat ground, it looks like it is connected to the platform, so these should be painted on the outside of the platform. If it is said that it is unreasonable because the pillars are forbidden to be made into seven small parts, then the intention of the Garland Treatise is not like that, why? Because the previous intention of the Garland Treatise is that the pillars of the horse descent must protrude to the construction line, and the pillar height needs seven small parts, and those who think that seven small parts are needed, if they do not add two small parts, it is not enough, so they think. The intention of the author of the Garland Treatise
Chinese
那波反驳说：即使需要七个小柱，但当竖立起绘制的五个小柱时，因为每个小柱都位于带有宝瓶的方形台座的两部分上。柱基与腰线高度相同，从远处看，五个小柱就像立在腰线上一样，所以绘制时不需要绘制柱基。如果绘制的话，因为马颈的两个内柱的插入位置也比宫殿多出两个小部分，所以必须插入稍微远一点的地方。如果在墙壁的线上突出，那么在竖立时也会产生必须插入接触墙壁的位置的疑问。这样的做法不好。因此，应该在台座的外表面上绘制这些。这是它的意思。这里，一些学者认为柱子比宫殿稍长的意思是柱子的高度，从而使宫殿非常矮小。另一些人则将柱基堆叠在柱子高度的五个小部分之内，等等，这些都是不合理的。即使那样，也无法从“位于方形台座上”这句话中得出。如果有人说，这里不应该做成带有宝瓶的两部分，那么，方形柱基也必须代表宝瓶，因为《鬘》中说，马颈的柱子位于方形台座和宝瓶上。而且，朗卡嘉桑说：“从台座宝瓶中生出的，马颈柱要正直。”因此。在四个柱子的上方，关于是否有支撑马颈的梁，这里显示了有梁的一面。《法义》中说：“门廊外面的四个角上，四个柱子的梁根，八八抬起的马颈基础，柱基柱头各适宜。”等等。这个梁的高度是一个小部分。《线度量》中说：“梁和马颈八分相等。”等等。后梁的两个内端通过在门边的墙壁外侧挖掘梁孔来放置，因此分成两段，所以变成五个梁。因此，《法义》中说：“四个梁交叉放置，与四谛四禅相应。”
English
Napo refutes, saying that even though seven small pillars are needed, when the five painted small pillars are erected, each one is placed on two parts of a square pedestal with a vase. Because the pillar base is the same height as the waistline, from a distance, the five small pillars appear to be standing on the waistline, so there is no need to draw the pillar base when painting. If it is drawn, because the insertion point of the two inner pillars of the horse neck is also two small parts further than the palace, it must be inserted a little further away. If it protrudes from the wall line, then when erecting, the doubt may arise that it must be inserted at a place that touches the wall. Such a practice is not good. Therefore, these should be drawn on the outer surface of the pedestal. This is the meaning. Here, some scholars think that the meaning of the pillar being slightly longer than the palace is the height of the pillar, thus making the palace very short. Others stack the pillar base within the five small parts of the pillar height, etc., which are not considered reasonable. Even so, it cannot be derived from the phrase "located on a square pedestal." If someone says that it should not be made into two parts with a vase here, then the square pillar base must also represent the vase, because the Garland says that the pillars of the horse neck are located on a square pedestal and a vase. Moreover, Lanka Gyaltsang said, "The horse neck pillar that arises from the pedestal vase should be upright." Therefore. On top of the four pillars, regarding whether there is a beam supporting the horse neck, here the side with the beam is shown. The Dharma Meaning says, "On the four corners outside the porch, the beam roots of the four pillars, the horse neck foundation raised by eight eights, the pillar base and pillar head are appropriate." and so on. The height of this beam is one small part. The Line Measurement says, "The beam and horse neck are equal in eight parts." and so on. The two inner ends of the back beam are placed by digging beam holes on the outer side of the wall at the door, so they are divided into two sections, so there are five beams. Therefore, the Dharma Meaning says, "The four beams are placed crosswise, corresponding to the Four Noble Truths and the Four Dhyanas."
Chinese
如果有人说这与之前所说的相矛盾，那是因为后面的两个圆形栋梁，是把它们归类为后方的栋梁而说的，所以没有过失。例如，在《金刚生》中说：“马蹬四和柱子八。”这是把十六根马蹬的柱子，每一方两根归为一类，所以说是八根。朗卡嘉桑说：“说是门框四。”这也是每一方有两个门框，但归为一类，所以说是四个。因此，导师说在内部的栋梁上：“从四大栋梁的顶端抬起。”这里说栋梁的根部是“抬起八八”，也是考虑到可能会产生这样的误解。因此，这里说四根栋梁是归类，而交错放置是指交错放置八根栋梁的根部。前后栋梁柱子的每个小部分灰烬之下，是一头大象，狮子的一只手按在大象的头顶，一只手臂抬起挥舞，它的口中垂下珍宝。如《修行续》中所说：“以狮子和大象装饰。”这与上师贡杜中所说的大象被狮子的两只脚踩着，抬起的两只手支撑着栋梁相符。༈。在栋梁之上做马蹬。对此，一些古代人说：马脚是支撑马蹬的柱子，水生是莲花，框架是斗，扎拉网是栋梁的装饰，丝绸垂幔是角饰，串垂是金刚珍宝和丝绸垂幔，花环是珍珠花环或黑暗的装饰夏布，琼头是四个斗拱。以美丽依次排列的是，《金刚花环》中说：“黄金和夏布。”等等所说的十一个丝绸，依次堆砌成具有八种功德。这是舍弃了所有续部修法中马蹬丝绸为八的说法，而写成了花环中有十一个丝绸，非常不合理。还有一些将佛法意义联系起来的人说：马脚是柱子，水生和框架是后檐的公斗母斗，扎拉网、丝绸垂幔、串垂、花环这四个从母斗口中垂下，琼头是汉式屋檐的