English
Abandoning attachment to the actions of body, speech, and mind is the fourth absence of dependence, not included in the first three, because this Dharma needs to emphasize the fourth. Although related or unrelated to the transference of bindu, they are similar only in the actions of body, speech, and mind, but the difference in essence and form is very large. Whether it is the root of samsara and the difference in the difficulty of purifying obscurations are very large, so it must be listed separately. In the case of the three solitudes, the meaning of solitude is only abandonment, so this fourth absence of dependence is also included in the previous three from the perspective of solitude. In general, the four vajras are also included in the three vajras. In particular, in the Kalachakra self-commentary, the terms three and four solitudes are not clear. In other scriptures such as the Compendium, only three solitudes are mentioned, not the fourth. These two "dependence" and "solitude" have the same meaning, but the classification is different, so we do not speak of four solitudes and three absences of dependence. Therefore, in the case of solitude, it is summarized into three, and in the case of absence of dependence, it must be divided into four. The absence of dependence on the senses and material form is included in the absence of dependence on the body, the absence of dependence on consciousness is included in the absence of dependence on mind, and the absence of dependence on volition and feeling has parts of all four absences of dependence. Then, what does it mean to say that the practice of pranayama is the preliminary practice of the completion stage? Here, we learn the key points of filling, expelling, and ordinary vase breathing, and in order to make it a key point, we also do a lot of physical exercises. In this way, when we actually practice visualization later, the ten definite signs will quickly appear, and we will gain stability in visualization. When practicing life force, by virtue of the merit of having already subdued the coarse breath, at this time, the samadhi of the stages of practicing life force will quickly arise. Therefore, for a certain type of person, this method of guidance is easier. So it is said to be a kind of preliminary practice, but it is not a necessary preliminary practice for generating the experience of visualization. The six applications of the former Kagyu masters, the six applications of Kyungpo masters, and the oral instructions of the great scholar Shiwawa, who later attained the state of glorious Heruka, also did not mention preliminary practice of pranayama and physical exercises, etc.
Chinese
如是行持。 按照这些的规矩，修习风瑜伽六个月或一年等，仅仅生起男风。若不间断地与觉知相结合而修习，则男风转变为女风，觉知圆满时，生起女风。何时进入命勤次第时，女风被调伏，成为雌雄同体的风。因为能够击中唯一的雌雄同体的风的要害，所以生起命勤的功德，无有障碍，迅速且安乐，如是说。 其中，格鲁派的规矩是，想要将觉收和命勤宝瓶气结合起来修习。对于那样的引导方式，似乎必须要有风瑜伽作为前行。 此外，经中说：如果通过各自收摄等这些，没有成就所有赞叹的愿望，则通过修习那达，强制将莲花处所的明点阻碍在金刚宝中而修持。 因此，对于仅仅是觉收瑜伽士，也说了修习增益明点的强制方法。对于那样的种类，也必定需要前行风瑜伽。 一些前后六支瑜伽者的口述中说：经文直接开示从觉收开始，虽然是正路，但也有通过上师的口诀从命勤开始的说法，似乎是指像这种先修风瑜伽。 解释说觉收和宝瓶气结合就是觉收命勤结合的那些人，要么是考虑到与命勤相顺，要么是仅仅是命勤的助缘，要么是仅仅是命勤的修法，要么是对于一切风瑜伽都命名为命勤。如果是这样，就没有必要在名相上进行分析。 如果是考虑到六支中的命勤次第，那就是完全不了解道路的关键的胡说八道。因为即使是最初觉收时的宝瓶气也不是命勤的次第。因为那时仅仅是风融入中脉，也无法束缚。 虽然不是命勤的次第，但仅仅是命勤的支分。如果认为是觉收的命勤，那么仅仅是那样，宝瓶气等并非不可或缺。仅仅通过具备不动的三个（身语意）也能成就，所以如果是觉收，那么命
English
Thus, it is done. According to these rules, by practicing wind yoga for six months or a year, only male wind arises. If one practices without interruption in conjunction with awareness, then the male wind transforms into female wind, and when awareness is perfected, female wind arises. When one enters the stage of life force exertion, the female wind is subdued and becomes hermaphroditic wind. Because one can strike the key point of the unique hermaphroditic wind, the qualities of life force control arise without hindrance, quickly and easily, so it is said. Among them, the Gelug tradition desires to practice combining awareness retention and life force exertion vase breathing. For such guidance methods, it seems that wind yoga is definitely required as a preliminary. Furthermore, the tantra says: If, through these such as individual retention, the desires of all praises are not accomplished, then by meditating on Nada, one should forcefully obstruct the bindu in the vajra jewel in the lotus place and practice. Therefore, even for yogis who only practice awareness retention, it is said to practice the forceful method of increasing bindu. For such types, a preliminary wind yoga is definitely required. Some oral traditions of earlier and later six yogas say: This teaching of the tantric text starting from awareness retention, although it is the main path, there is also a saying that starting from life force exertion through the guru's instructions, which seems to refer to this type of preliminary wind yoga. Those who explain that combining awareness retention and vase breathing is combining awareness retention and life force exertion, either they are considering it in accordance with life force exertion, or it is merely a contributing factor to life force exertion, or it is merely the practice of life force exertion, or they are simply naming everything that is wind yoga as life force exertion. If that is the case, there is no need to analyze the terminology. If one is considering the stage of life force exertion among the six branches, then that is complete nonsense without understanding the key points of the path. Because even the vase breathing during the initial awareness retention is not the stage of life force exertion. Because at that time, it is merely the wind entering the central channel, and it cannot be bound. Although it is not the stage of life force exertion, it is merely a branch of life force exertion. If one thinks it is the life force exertion of awareness retention, then vase breathing etc. are not indispensable for that. It can be accomplished solely through possessing the three immovable (body, speech, and mind), so if it is awareness retention, then life
Chinese
与勤奋一同修持则遍布之过。前行之调气，从调气自身之门来说，与外道等都是共同的。而命勤次第的宝瓶气等，是于粗糙中脉束缚粗糙之气，是于智慧中脉中遮止之方便，因无上密续部的诀窍中也大多没有，所以差别甚大。然而，如此修持诀窍实修并没有相违之处，故若能无误地指示何为实修诀窍则甚佳。未学经续之道的次第者，多说解释意义之类的话语，则甚不美妙。虽然如此，现今之修行者大多，若未生起少许住心，则气的勤作大多不能切中要害，从一开始修气，对大多数人来说也不安乐，譬如生起次第的念诵之时，生起次第修持是主要，念诵是支分，若根器敏锐，即使没有念诵，仅仅修持生起次第也能成就意义一样，此处也是无待是主要，调气是支分，即使没有调气，仅仅无待也能在此处成就意义，大多数六支法传统不同，此时不作调气，断法和毗布底的传统中也不作，故吉祥觉囊派的自宗也是如此。总的来说，无待四具和调气，初学者大多不能一时成就，若二者都做，则需次第先后修习，二者的顺序虽无绝对的必要，但先做无待对大多数人来说较好。又许多古老的六支法诀窍中，似乎仅从指摄开始，似乎认为指摄具足无待四者，但与经中所说无待念诵和指摄近成就之时略有相违，故单独做无待四具不可缺少。又对于这同一个意义，称为三寂静和无待四具这两个名称哪一个更重要呢？时轮
English
It is a fault to be pervasive if practiced together with diligence. The preliminary air purification is common to even non-Buddhists in terms of its own door of air practice. However, the vase-like and other stages of life force exertion are the binding of coarse air in the coarse central channel, which is a means of blocking in the wisdom central channel. Since most of the instructions of the unsurpassed hidden tantras do not have this, the difference is very great. However, there is no contradiction in practicing the instructions in this way, so it would be good to show what the practice instructions are without missing the point. It is very unseemly for those who have not studied the stages of the path of the tantras to speak much about explaining the meaning. However, most of the meditators nowadays, if they have not developed a little bit of abiding mind, then the efforts of the air do not hit the point, and it is not comfortable for most people to engage in air meditation from the beginning. For example, in the case of the recitation of the generation stage, the generation stage meditation is the main thing and the recitation is the limb. Just as one can accomplish the meaning by meditating on the generation stage alone without recitation if one's faculties are sharp, so here too, the independent is the main thing and the air purification is the limb. Even without air purification, one can accomplish the meaning here with the independent alone. Most of the six-branch traditions are different, and they do not do air purification at this time. The Dro tradition and the Vibhuti tradition also do not do it, so it is the same in the glorious Jonang tradition. In general, most beginners cannot accomplish the four-fold independent and air purification at the same time. If both are done, then they must be practiced in a sequential order. Although there is no absolute necessity in the order of the two, it is better for most people to do the independent first. Also, in many old six-branch Dharma instructions, it seems that they start only from finger retraction, thinking that finger retraction has all four independent ones. However, it is slightly contradictory to the time when the tantra says independent recitation and finger retraction near accomplishment. Therefore, it is indispensable to do the four-fold independent separately. Also, which of the two terms, the three solitudes and the four-fold independent, is more important for this one meaning? Kalachakra
Chinese
虽然经由“如是”所说，仅仅是着重于无待（无需外缘），但为了便于理解，以符合现在的实践，因此，自宗的这个传承中，“三寂静”的名称非常出名。在引导文中说：以前所做的身语意三门之业，都成了无意义和颠倒，这其中的含义是：身语意三门所做的行为，没有超出善、恶、无记这三者。三门所做的恶业，不仅仅是无意义，而且是颠倒，成了自己让自己感受痛苦的唯一方法。所做的无记业，都成了虚度生命和毫无意义。所做的善业，也成了轮回中短暂安乐的因，但是，因为那个安乐不能持久而衰败，没有产生可以信赖的稳固果实，在小事情上浪费了时间，因为没有大的意义，所以叫做无意义。以前在无边无际的时间里，做了那么多的业，也没有产生结果，也是以前那样无论做多少，也不会产生可以信赖的果实，所以现在就将身语意三门的所有行为都随意放下，这是要安住在无思之中的含义。在这个三寂静的场合，对于处所暗室，以及见解和行为约束这些不共之处，没有必须完全需要的规定，所以，以前也出现了不在暗室的处所，如何适合就采取怎样的身体姿势的传统，但是在那个时候，那个普通的身体姿势也要反复练习，而且，一旦进入正行的时候，因为还不习惯暗室，所以最初会感到不适。以前练习身体姿势的来源，不能解决问题，因为需要重新练习行为约束的身体姿势，所以，会出现与之前不同的情况，因此，为了从一切都放下的大瑜伽士开始的修行，三寂静对于处所和行为约束，无论哪个都可以，这个也可以，而且在这个时候，暗室和不共的行为约束与普通的身体姿势一起在这个时候练习，所以在正行的时候，不需要困难，能够使目标成为关键，这是通过亲身体验而成就的，暗室和见解等等与正行没有差别。因此，这个三寂静的暗室