Chinese
不需要和三种寂静相配合。这个传承被称为自己上师传承下来的没有颠倒的口头传承。利智化身一切舍弃者大能仁清楚地写了下来。仅仅是对于三种寂静的词语解释，和五次第的解释几乎相同，在五次第中也解释说，身体、语言、意念从庸常的分别念中寂静的意义。这里也解释说，身体从行为中寂静，语言从言说中寂静，心从分别念中寂静。虽然对于三种寂静这个名称所适用的基础的认识方法不同，但是一个词语用在多种意义上非常多，因此不同也没有任何矛盾。总的来说，这在圆满次第正行的时候，需要用不分别的禅定来敲击金刚身的关键之处，其中一部分是特别修持不分别的部分，必须一开始就做，因为用不分别来敲击身体的关键之处，必须首先成就无分别。因此，将智慧金刚普遍放开，圆满次第正行就包含在身语意金刚的修持中，而且作为它的前行，不仅是心的寂静，身体和语言的寂静也需要，因为果随因走的道理，在正行果的状态中，有三金刚的清净结合，因此在前行因的状态中，也需要三金刚的区分。因此，引用《密集根本续》的身语意等经文的意义是，对于心的自性不分别，不缘于分别念的戏论，也不安住于任何所缘的境。通过息灭使禅定等持的觉性和意义不同的所有相，而成为平等性，暂时瑜伽士在自己的身语意三门上如此修持，将执着于庸常的身语意三门阻断在法界中，从而修持身语意三门的实相，或者说是修持身语意金刚之道。就是这样。那本身也被称为具备四种无依赖，是吉祥时轮根本释的术语和密意。
English
It is not necessary to coordinate with the three solitudes. This lineage is known as the unbroken oral transmission of the instructions from one's own previous lamas. The omniscient great renunciate, the emanation of the wise one, clearly wrote it down. The explanation of the term "three solitudes" is almost the same as that of the five stages. In the five stages, it is also explained that the body, speech, and mind are solitary from the ordinary conceptualizations. Here, it is also explained that the body is solitary from actions, speech is solitary from speaking, and the mind is solitary from conceptualizations. Although the way of identifying the basis to which the name "three solitudes" applies may differ, since one term is used for many meanings, there is no contradiction in the differences. In general, during the actual stage of completion, it is necessary to strike the vital point of the vajra body with non-conceptual meditation. Among these, the non-conceptual part is practiced separately, and it must be done from the very beginning, because in order to strike the vital point of the body with non-conceptuality, non-conceptuality must first be accomplished. Therefore, having released the wisdom vajra universally, the actual stage of completion is included in the practice of body, speech, and mind vajra. Moreover, as its preliminary, not only is the solitude of mind necessary, but also the solitude of body and speech. Because of the principle that the result follows the cause, in the state of the actual result, there is the pure union of the three vajras. Therefore, in the state of the preliminary cause, the distinction of the three vajras is also necessary. Therefore, the meaning of quoting the scriptures such as the body, speech, and mind from the Guhyasamaja Root Tantra is that, for the nature of the mind, which is non-conceptual, one does not focus on the elaboration of conceptual thoughts, nor does one abide in any object of focus. By extinguishing all the signs that differentiate the awareness and meaning of samadhi and equipoise, it becomes equanimity. For the time being, the yogi meditates in this way on his own body, speech, and mind, blocking the grasping of ordinary body, speech, and mind in the dharmadhatu, thereby meditating on the reality of body, speech, and mind, or meditating on the path of body, speech, and mind vajra. That's it. That itself is also called possessing the four independences, which is the terminology and intention of the glorious Kalachakra Root Commentary.
Chinese
如是，又于续部中云：“以五甘露等及水藏金刚等，并以明咒之念诵等修习之。各自摄集等及金刚莲花所生之甘露，乃为近修。喜乐等之三金刚与莲花味成平等，修习即成修。于何时结合智慧，从无迁变之细微瑜伽中，定成大修。”如是说已。总的来说，对于圆满次第正行，虽有作修四支之分别甚多，然于此处，乃圆满次第之前行与正行合一，须算作修四支一遍。其中，前行无待四具为修习，正行各别作意命勤等为近修，随念为修，三摩地为大修。故前行算一，正行算三。此有明晰之续部词句，故将三寂静或无待四具之引导，认为不需另立或不重要而舍弃，不仅于实修之时断绝重要关要，且对于口中再三念诵之续部词句之意义，亦未作审择关联，实乃草率之举。其中，此处所需者，乃第一句。而解释此句之义者，乃《无垢光》云：“于此，初业者首先以修法之仪轨修习之。所谓以五甘露等修习者，于外，五甘露乃指大小便等，‘等’字包含牛黄等，即为令本尊欢喜之义而深修之。于内，五甘露乃指五蕴，‘等’字包含五根，即为五灯。不依赖彼等即为修习，即谓完全舍弃对身体与财物之贪执。以彼修习，诸本尊将赐予殊胜成就，而非因食粪便等。所谓水藏金刚等者，即谓不依赖身体之受用，不依赖语之受用，不依赖心之受用，不依赖迁转之受用，即为修习，即是身、语、意及梵行之律仪。”之义。
English
Thus, it is also said in the tantra: "One practices with the five nectars and so forth, and with water-treasure vajras and so forth, and with the recitation of mantras and so forth. Separately gathering and so forth, and the nectar born from the vajra lotus becomes the near practice. Meditating on the three vajras of joy and so forth, and the lotus becoming of equal taste, becomes the practice. When wisdom is combined, from the subtle yoga that does not transmigrate, one will definitely become a great practitioner." Having said that. In general, although there are many distinctions of the four branches of approach and accomplishment for the actual practice of the completion stage, in this case, the preliminary and main practices of the completion stage are combined, and the four branches of approach and accomplishment must be counted as one cycle. Among them, the preliminary fourfold completeness is the approach, the main practice of separate contemplation and life-sustaining are the near accomplishment, the recollection is the accomplishment, and the samadhi is placed as the great accomplishment. Therefore, one is done for the preliminary and three for the main practice. Since there is this clear tantric statement, this instruction of the three solitudes or the fourfold completeness without dependence, thinking that it is not necessary separately or unimportant and abandoning it, not only cuts off important points during the actual practice, but also does not examine the meaning of this tantric statement that is repeatedly recited from the mouth, which is a hasty decision. Of these, what is needed here is the first verse. And the explanation of the meaning of this is from the Stainless Light: "Here, the beginner should first practice with the ritual of the practice method. The so-called practice with the five nectars and so forth, outwardly, the five nectars refer to feces, urine, etc., and the word 'etc.' includes bezoar, etc., which means to deeply practice in order to please the deity. Inwardly, the five nectars refer to the five aggregates, and the word 'etc.' includes the five senses, which are the five lamps. Not depending on them is the practice, which means completely abandoning attachment to the body and possessions. With that practice, the deities will bestow supreme accomplishments, but not by eating feces, etc. The so-called water-treasure vajras, etc., means not depending on the enjoyment of the body, not depending on the enjoyment of speech, not depending on the enjoyment of mind, and not depending on the enjoyment of transference, which is the practice, which is the discipline of body, speech, mind, and celibacy." That is the meaning.
Chinese
否。 这并非因为执着于能让诸神赐予殊胜之位的有寂之享受。 如是说。 对此，有些智者安立了“具足六种无待”之名，并说这是索达（sor sdud）独有的前行。 安立为六种无待，与《释论》的文句相符，也很好。 从此，索达的支分也次第产生，意义上不相违背。 但在安立宗义时，认为只是索达的前行则不妥，因此自宗的上师们认为六支分是共同的前行，这才是符合实际的。 其原因是，正行六支分是四金刚瑜伽，因此为了奠定其基础的前行，也需要四种无待，所以才说“水藏金刚”。 不依赖身体的享受，是索尔桑（sor bsam）身金刚瑜伽。 同样，不依赖语的命勤语，不依赖心的随念意，不依赖迁转享受的禅定智慧金刚瑜伽，是奠定其基础的前行。 所以，不能只将其作为索达的前行。 虽然无待在意义上也有六种分类，但对五蕴和五根的无待这二者，并未包含在四种无待中。 四种无待以四金刚的象征来表示，因此很明显以四种数量的方式来讲解才是主要的。 分别讲述六种分类的必要是，例如，如果通过生起次第的方式修持本尊，则正行四金刚作为道用，修持四支分，作为辅助，进行供养、朵玛、会供等饮食的誓言，通过念诵咒语来激发意续而进行念修。 同样，在此，对于圆满次第的本尊念修——三寂静，正行修持四种无待，作为供养朵玛和饮食誓言的替代，是五蕴和五根的两种无待，作为念诵的替代，需要修持一种粗分的庸常气脉。 如是说。 因此，对于圆满次第的前行修持，生起次第的替代具备的方式。
English
No. This is not because of attachment to the enjoyment of existence that will cause the gods to grant the supreme position. Thus it is said. Some scholars have given the name "possessing six independences" to this, and say that it is the unique preliminary practice of Sordé (sor sdud). It is good that it is made into six independences because it agrees with the wording of the commentary. From this, the limbs of Sordé also arise in sequence, so there is no contradiction in meaning. However, when establishing the system, it is not good to consider it only as the preliminary practice of Sordé, so the masters of our own tradition consider the six limbs as a common preliminary practice, which is in accordance with the meaning. The reason for this is that the main six limbs are the yoga of the four vajras. Therefore, the preliminary practice for laying the foundation also requires the four independences, so it is said to be the "water treasure vajra." The yoga of Sorsam (sor bsam) body vajra is independent of the enjoyment of the body. Similarly, the life-sustaining speech is independent of speech, the mindfulness is independent of mind, and the yoga of the wisdom vajra of samadhi is independent of the enjoyment of transference, which is the preliminary practice for laying the foundation. Therefore, it should not be applied only as the preliminary practice of Sordé. Although there are six categories of independence in meaning, the two independences of the five aggregates and the five sense organs are not included in the four independences. The four independences are indicated by the symbols of the four vajras, so it is clear that it is mainly explained in terms of the number four. The need to explain the six categories separately is, for example, if one practices the deity of the yidam through the stage of generation, then the main four vajras are used as the path, and the four limbs of recitation and accomplishment are meditated upon. As an auxiliary, offerings, tormas, and feast offerings are made, and the vows of eating are accomplished. It is necessary to perform recitation by stimulating the mind stream with the recitation of mantras. Similarly, here, for the deity recitation of the completion stage, these three solitudes, the main practice is the four independences, and as a substitute for offerings, tormas, and eating vows, there are the two independences of the aggregates and sense organs, and as a substitute for recitation, it is said that one needs to practice a coarse, ordinary wind. Therefore, for the preliminary practice of the completion stage, the way in which the substitutes of the generation stage are complete.
Chinese
说：即使出现了六种无待，但就意义的类别而言，只是将两个部门的分类方法向上合并和向下合并而产生了六种而已。并非在一个分类和一个基础上就罗列六种。如果那样的话，就不应该说“五甘露等”和“水藏金刚”，而应该说“六种五甘露等”。例如，在一个部门中，说婆罗门种姓、刹帝利种姓、吠舍种姓、首陀罗种姓四种姓氏。在另一种分类中，说富人种姓和穷人种姓两种姓氏。如果将这两种姓氏加起来，称之为六种姓氏，那也不是很好。一般来说，将不同分类的各个分支混合在一起，罗列为类别，也没有矛盾。因此，这里也不阻止无待六的说法。虽然有组织六个章节的优点，但我觉得有六种不同的无待的性质。因为很容易产生认为没有包含在四种中的错误，所以暂时只说具有四种无待。即使如此，在这些时候，在修行的目标本质和顺序上，觉囊派和格鲁派之间没有不同的区别，所以没有必要争论。但是，关于这种无待瑜伽作为圆满次第的共同前行，还是仅仅作为收摄次第的前行，以及如何安立无待四和六的说法，觉囊派的体系最为可靠。那些无待的意义是：不珍视自己的宗派，因此对色蕴没有依赖；不被暂时的快乐和痛苦所左右，因此对受蕴没有依赖；舍弃分别念，因此对想蕴没有依赖；在三门中无可奈何地安住，因此对行蕴没有依赖；五种识之后不跟随分别念，因此对识蕴没有依赖。对五根没有依赖，也是从这种识的无待中分离出来的。如果色的显现没有出现，那就结束了。即使眼识中真实地显现了色的显现，或者在意识领域中显现了色的形象，对美丽的也不贪恋，对不美丽的也不嗔恨，对中间的也不执着为实有。除了色的显现之外，不对分别念的取舍和执着做任何事，这就是对眼根的依赖。