English
It is said that even though six kinds of non-dependence arise, in terms of the categories of meaning, it is only that six kinds arise from merging and dividing two sections of classification methods. It is not the case that six are enumerated on one classification and one basis. If that were the case, one should not say "five nectars, etc." and "water treasure vajra," but should say "the six five nectars, etc." For example, in one category, four castes are described: Brahmin, Kshatriya, Vaishya, and Shudra. In another category, two castes are described: rich and poor. If these two are combined and called six castes, it is not very good. In general, there is no contradiction in mixing the branches of different classifications and enumerating them as categories. Therefore, here too, the term "six non-dependences" is not prohibited. Although there is the advantage of organizing six sections, I think there are six different natures of non-dependence. Because it is easy to create the misconception that they are not included in the four, for the time being, let us only use the term "having four non-dependences." Even so, at these times, there is no difference between the Jonang and Gelug schools in terms of the essential nature and order of practice, so there is no need to argue. However, regarding whether this yoga of non-dependence is a common preliminary to the entire completion stage or only to the retraction stage, and how to establish the terms "four" and "six" non-dependences, the Jonang system is the most reliable. The meaning of those non-dependences is: not cherishing one's own system, therefore no dependence on the form aggregate; not being swayed by temporary pleasure and pain, therefore no dependence on the feeling aggregate; abandoning conceptual thoughts, therefore no dependence on the perception aggregate; helplessly abiding in the three doors, therefore no dependence on the formation aggregate; not following conceptual thoughts after the five consciousnesses, therefore no dependence on the consciousness aggregate. Not depending on the five faculties is also separated from this non-dependence of consciousness. If the appearance of form does not arise, then it ends there. Even if the appearance of form actually arises in eye consciousness, or the image of form arises in the mind realm, one is not attached to the beautiful, not hateful to the ugly, and not grasping to the intermediate as real. Apart from the appearance of form, one does not engage in any acceptance or rejection or grasping of conceptual thoughts, which is dependence on the eye faculty.
Chinese
没有的。同样地，与声、香、味、触相结合，就不依赖于耳、鼻、舌、身的感官。不依赖于身体的享受是：一种情况是，如果食物、衣服等身体享受的顺缘具足，就能修行，生起禅定；如果这些不具足，就不能修行。如果因为内心的荆棘而不能生起禅定，那么那个人的善行就变成了依赖于身体享受的。对于这类情况，如果努力去成就这些顺缘，就会被散乱所带走，善行不会顺利。无勤而生起是非常稀有的，所以他的善行是否能成就，是充满疑惑的，大多不能成就。即使一次成就，如果因缘不具足，禅修也会中断。因此，依赖于身体享受的善行是不能持久的。因此，对于好坏的因缘不加区分地混合，即使拥有财富，也不做饮食宴请等散乱之事，而是下定决心修行。即使贫穷困顿，也能忍受寒冷、饥饿、干渴的痛苦。对于粗劣的饮食、衣服、住所感到满足。接受困难而修行，那么那个人的善行就不依赖于身体享受的好坏和有无。因此，对他来说，生起禅定是没有疑惑的。因为不依赖于因缘。从生起禅定之后，也不会退失，并且能够顺利完成，最终圆满，所以就像所说的那样，是不依赖于享受具不具足的意义。以此类推，语言的享受是：悦耳不悦耳的话语，他人对自己的赞扬和贬低，他人是否听自己的话等等。不依赖于这些的方式与上面相同。意念的享受是：内心快乐、高兴、悲伤、决断、希望、怀疑、对亲人的贪恋、对敌人的害心、对自己的傲慢等等，品尝这些滋味，接受这些分别念。断除这些执着，不品尝这些滋味，不被这些所控制，而是投入于善行，这就是不依赖的意义，与上面相同。再者，第二种情况，不依赖于享受的意义的重点是：享受的行为、享受的对境和享受。
English
It is not. Similarly, when combined with sound, smell, taste, and touch, it does not depend on the senses of ear, nose, tongue, and body. Not depending on bodily enjoyment means: In one case, if the favorable conditions for bodily enjoyment such as food and clothing are complete, one can practice and generate samadhi; if these are not complete, one cannot practice. If samadhi cannot arise due to the thorns of the mind, then that person's virtuous practice becomes dependent on bodily enjoyment. For this kind of situation, if one strives to accomplish these favorable conditions, one will be carried away by distractions, and virtuous practice will not be easy. To arise without effort is very rare, so whether his virtuous practice can be accomplished is full of doubt, and it is mostly unlikely to be accomplished. Even if it happens once, if the conditions are not complete, meditation will be lost. Therefore, virtuous practice that depends on bodily enjoyment cannot be sustained. Therefore, without distinguishing between good and bad conditions, mix them together, and even if you have wealth, do not engage in distractions such as eating, drinking, and inviting guests, but make up your mind to practice. Even if you are poor and destitute, endure the suffering of cold, heat, hunger, and thirst. Be content with poor food, clothing, and shelter. By accepting difficulties and practicing, that person's virtuous practice does not depend on the goodness or badness, presence or absence of bodily enjoyment. Therefore, there is no doubt that meditation will arise for him. Because it does not depend on conditions. Even after meditation arises, it will not decline, and it will be successfully completed and ultimately perfected, so it is as explained, it is the meaning of not depending on whether enjoyment is complete or not. By analogy, the enjoyment of speech is: pleasant and unpleasant words, others' praise and criticism of oneself, whether others listen to one's words, and so on. The way not to depend on these is the same as above. The enjoyment of the mind is: joy, happiness, sadness, determination, hope, doubt, attachment to relatives, harmful thoughts towards enemies, pride in oneself, etc., savoring these tastes, and accepting these thoughts. Cut off these attachments, do not savor these tastes, do not be controlled by them, but engage in virtuous practice, this is the meaning of non-dependence, which is the same as above. Furthermore, the second case, the main point of the meaning of not depending on enjoyment is: the act of enjoying, the object of enjoyment, and the enjoyment.
Chinese
包括能行者的人，以及如何受用的三种方式。无待的意义是没有贪执和执着的意义。因此，受用者是具有所依的自己的身体；所受用的对境是身体的苦乐，以及苦乐产生的因缘，如饮食、衣物、房屋、财物、田地、怨敌、亲友、毒药、武器、寒热等各种因素；如何受用的方式，如行走、居住、睡眠、起床、取舍、击打、争斗等身体的行为。因为这一切暂时都是无常且不稳定的，是无意义且微不足道的，所以不值得产生贪嗔，取舍。实际上，因为事物丝毫没有成立，仅仅是错觉，所以产生贪欲的因，产生嗔恨的因，饶益的因，损害的因本身也没有成立，因此了知一切皆为空性，仅仅通过意念进行转变，舍弃作为和不作为，安住于平等之中。同样地，也应用于语言和意念。那时，身语意三者的作为自己也不会做，对于他人所做的事情也不会用心，会出现这样的情况。总而言之，对任何事物都不执为己有，会达到无所作为、无事可做的状态。因此，对身体的受用没有依赖，以及身体远离作为和不作为，这两种身体的远离意义相同。同样地，语言和意念也可以类推。对于迁转的受用没有依赖，是指明点菩提心漏失是迁转。因此，实际上必须守护明点不失。对于它的受用没有依赖，是指扩展范围，暂时不对任何基于双运贪欲的分别念加以思虑。如果自发地在心中生起，也不接受，而是立即断除。虽然这通常包含身语意三者的部分，但是因为明点迁转时的贪执是轮回的根本，所以单独分开。因此，在安立为四种无待时，舍弃对非明点迁转的身体行为的身体受用的执着，就是对身体的无待。这也可以类推到语言和意念。对于明点迁转的行为
English
It includes the person who acts and the three ways of how to enjoy. The meaning of independence is the meaning of having no attachment and no clinging. Therefore, the enjoyer is one's own body with its basis; the object to be enjoyed is the pleasure and pain of the body, and the causes of pleasure and pain, such as food, clothing, houses, wealth, fields, enemies, friends, poisons, weapons, heat and cold, and so on; the way of enjoying is the actions of the body, such as walking, dwelling, sleeping, getting up, taking and leaving, hitting, fighting, and so on. Because all of this is temporarily impermanent and unstable, and is meaningless and insignificant, it is not worth generating attachment and aversion, taking and leaving. In reality, because things are not established at all, but are merely illusions, the cause of generating desire, the cause of generating hatred, the cause of benefiting, and the cause of harming are not established themselves. Therefore, knowing that everything is empty, one transforms it merely through thought, abandoning action and inaction, and abiding in equality. Similarly, it is also applied to speech and mind. At that time, one will not do the actions of body, speech, and mind oneself, and one will not pay attention to what others do, and such a situation will arise. In short, one does not claim ownership of anything, and one will reach a state of inaction and nothing to do. Therefore, there is no dependence on the enjoyment of the body, and the two separations of the body, which are the separation of the body from action and inaction, have the same meaning. Similarly, speech and mind can also be inferred. Not depending on the enjoyment of transference means that the leakage of the bindu bodhicitta is transference. Therefore, in reality, one must protect the bindu from being lost. Not depending on its enjoyment means expanding the scope and temporarily not contemplating any kind of conceptual thought based on the desire for union. If it arises spontaneously in the mind, one does not accept it, but cuts it off immediately. Although this usually includes parts of body, speech, and mind, the attachment at the time of bindu transference is the root of samsara, so it is separated. Therefore, when establishing the four independences, abandoning attachment to the enjoyment of the body that is not the action of bindu transference is independence from the body. This can also be inferred to speech and mind. Regarding the action of bindu transference
Chinese
舍弃对身体、语言、意念行为的执着，是第四种无缘，不包括前三种，因为这种法需要着重强调第四种。虽然与明点转移有关或无关，在身体、语言、意念的行为上相似，但本质和形态差异很大。是否是轮回的根本，以及净化障碍难易程度的差别非常大，所以必须单独列出。在三种寂静的场合，寂静的意义仅仅是舍弃，因此这第四种无缘也从寂静的角度被归纳到前三种之中。一般来说，四金刚也包含在三金刚之中。特别是时轮金刚自续中，没有明确说明三种和四种寂静。在《集经》等其他经典中，只说了三种寂静，没有说第四种。这两种“依”和“寂静”意义相同，但分类不同，所以不说四种寂静和三种无缘。因此，在寂静的场合归纳为三种，在无缘的场合必须分为四种。对感官和物质的无缘包含在对身体的无缘中，对意识的无缘包含在对心识的无缘中，对行和感受的无缘包含在所有四种无缘的部分中。那么，将修习气功说成是圆满次第的前行是什么意思呢？这里学习填充、排出和普通宝瓶气等的诀窍，并且为了使其成为关键，也多做身体的锻炼。这样，在以后实际观修的时候，就能迅速显现十种确定的征兆，并且在观修上获得稳固。在修持命勤时，凭借之前粗气已经调伏的功德，此时就能迅速生起修持命勤次第的禅定。因此，对于某一类根器的人来说，这种引导方式比较容易。所以说是前行的一种，但并不是说对于生起观修的体验来说是必不可少的前行。以前的噶举派大师的六种加行，琼波大师的六种加行，以及后来获得吉祥黑汝嘎果位的大学者寂藏的口诀中，也都没有提到前行修习气功和身体锻炼等。