English
If one practices, one will be carried away by distraction and will not have the opportunity to do good deeds. Effortlessly arising virtue is extremely rare. Whether his virtue arises depends on circumstances, it is uncertain, and mostly it will not arise. Even if it arises once, if the circumstances are not complete, meditation will be interrupted. Virtue that depends on bodily enjoyment cannot be sustained. Therefore, without distinguishing between good and bad circumstances, even if one is wealthy, one should not engage in distractions such as eating, drinking, and inviting guests, but should resolve to meditate. Even if one is poor and destitute, one should endure the suffering of cold, hunger, and thirst. One should be content with meager food, clothing, and shelter. By accepting difficulties and meditating, that person's virtue does not depend on the goodness or badness, presence or absence of bodily enjoyment. Therefore, there is no doubt that meditation will arise in him. Because it does not depend on circumstances. Even after meditation arises, it will not decline, and it will reach the peak and be completed in the end, so it is said that it does not depend on whether or not one has wealth. What this represents in terms of verbal enjoyment is: Pleasant and unpleasant words, others' praise and criticism of oneself, whether others listen to one's words, and so on. The way to not depend on these is the same as above. Mental enjoyment is: inner joy, happiness, sadness, determination, hope, doubt, attachment to relatives, harmful thoughts towards enemies, pride in oneself, etc., tasting these flavors, and accepting these thoughts. Cut off those entanglements, do not taste those flavors. Do not be controlled by those, but focus on doing good, which is the meaning of non-dependence, the same as above. Furthermore, the second category, the main meaning of not depending on enjoyment, is: the act of enjoyment includes the object of enjoyment, the person who enjoys, and the way of enjoying, all three. The meaning of non-dependence is the meaning of not having attachment and clinging, therefore, the enjoyer is one's own body with its senses and support. The object of enjoyment is the body's happiness and suffering, and the causes of happiness and suffering, such as food, clothing, houses, wealth, land, enemies, relatives, poison, weapons, hot and cold conditions, and so on. And the way of enjoying, such as walking, sitting, lying down, standing up, taking and giving.
Chinese
敲打、摔跤等身体的行为，所有这些都是暂时的，不恒常，因为是无意义的微不足道的事情。甚至不值得产生贪恋和憎恨，取舍之心。实际上，因为它们仅仅是没有丝毫实体存在的错觉，所以贪恋的根源，憎恨的根源，帮助的根源和伤害的根源本身也不成立，因此要知道一切皆为空性。仅仅通过心来转变，放弃行为，保持平等的状态。同样地，也要应用于语言和思想。那时，身体、语言和思想这三者的行为自己也不会去做，也不会让心去参与他人所做的事情，这样一件事就会发生。总而言之，对任何事物都不执着，会达到无所作为，无所事事的状态。因此，对身体的享受不依赖，以及身体远离行为的身体空性，这两者意义相同。同样地，语言和思想也可以这样理解。不依赖于转移的享受，指的是明点菩提心滴落是转移，因此实际上必须保护明点不损失。不依赖于它的享受，就是扩展范围，暂时不对任何基于双运欲望的分别念产生任何想法。即使它们自发地出现在心中，也不接受它们，而是立即切断它们。虽然这通常包含身体、语言和思想三者的部分，但由于明点转移状态下的贪恋是轮回的根源，因此被单独划分出来。因此，在设置四种不依赖时，放弃对非明点转移的身体行为的身体享受的执着，这就是对身体的不依赖。这也适用于语言和思想。放弃对属于明点转移行为的身体、语言和思想的行为的执着，这是第四种不依赖，而不是前三种，因为这种法需要强调第四种。即使明点转移相关与否，身体、语言和思想的行为仅仅是相似的，但本质和形式也有很大的不同。轮回的根源是否，以及清除障碍的难易程度的差异非常大，因此必须单独列出。在三种空性的情况下，空性的意义仅仅是放弃。
English
Beating, wrestling, and other physical behaviors, all of which are temporary and impermanent, because they are meaningless and trivial matters. It is not even worth generating attachment and hatred, or a mind of acceptance and rejection. In reality, because they are merely illusions without any substance, the root of attachment, the root of hatred, the root of help, and the root of harm themselves are not established, therefore one should know that everything is emptiness. Merely transform through the mind, abandon actions, and maintain a state of equanimity. Similarly, apply this to speech and mind as well. At that time, the actions of body, speech, and mind will not be done by oneself, nor will one allow the mind to participate in what others do, such a thing will happen. In short, one does not cling to anything, and one will reach a state of inaction and non-doing. Therefore, not relying on the enjoyment of the body, and the body emptiness of the body being free from actions, these two have the same meaning. Similarly, language and mind can also be understood in this way. Not relying on the enjoyment of transference refers to the dripping of the bodhicitta bindu being transference, therefore one must actually protect the bindu from being lost. Not relying on its enjoyment is to expand the scope, and temporarily not generate any thoughts based on the desire for union. Even if they spontaneously appear in the mind, do not accept them, but cut them off immediately. Although this generally includes the parts of body, speech, and mind, the attachment in the state of bindu transference is the root of samsara, therefore it is separated out. Therefore, when setting up the four non-dependencies, abandoning the attachment to the enjoyment of the body for physical actions that are not bindu transference, this is non-dependence on the body. This also applies to speech and mind. Abandoning the attachment to the actions of body, speech, and mind that belong to the actions of bindu transference, this is the fourth non-dependence, not the first three, because this Dharma needs to emphasize the fourth. Even if the actions of body, speech, and mind are merely similar whether or not they are related to bindu transference, the essence and form are very different. The difference between whether it is the root of samsara and the difficulty of clearing obstacles is very large, therefore it must be listed separately. In the case of the three emptinesses, the meaning of emptiness is merely abandonment.
Chinese
因此。 第四个无待，也从寂静的方面归纳于前三个之中。总的来说，四个金刚也包含在三个金刚之中。特别是，在时轮金刚自身中，没有明确说明三种或四种寂静的术语。在《集经》等其他经典中，只使用了三种寂静的术语，而没有提到第四种。这两种“待寂”虽然意义相同，但分类不同，因此不使用四种寂静和三种无待的术语。因此，在寂静的情况下，归纳为三种；在无待的情况下，必须分为四种。根和蕴的无待包含在对身体的无待中，意识包含在对心的无待中，行和受包含在所有四种无待的部分中。 那么，将修习气功作为圆满次第的前行，这是什么意思呢？此时，学习填充、排出和普通瓶气等的诀窍，并且为了使之成为关键，也大量进行身体锻炼。这样，在之后的正行次第生起时，十种必然出现的征相会迅速显现，并且在次第生起上获得稳固之后修习命勤时，由于先前粗气已经调伏的利益，那时会迅速生起命勤次第的禅定。因此，对于某一类人来说，以这种方式引导会更容易。因此，这是作为前行的类别而说的，而不是生起次第生起经验所不可或缺的前行。过去噶当派的六种加行，琼波的六种加行，以及后来证得黑汝嘎果位的大学者寂护的口诀中，也都进行了作为前行的气功修习和身体锻炼。按照这些宗派的观点，修习气功六个月或一年等，只会产生调伏男性的气，如果不断地将它与次第生起结合起来修习，那么男性的气就会变成女性的气，当次第生起达到究竟时，女性的气就会被调伏，当进入命勤次第时，女性的气就会被调伏，变成非男非女的气，因此，只需击中唯一非男非女的气的关键，就能毫不费力地迅速获得命勤的功德。
English
Therefore. The fourth independence is also included in the previous three in terms of solitude. In general, the four vajras are also included in the three vajras. In particular, in the Kalachakra itself, the terms for three or four solitudes are not clear. In other scriptures such as the Compendium, only the term for three solitudes is used, and the fourth is not mentioned. Although these two "dependent solitudes" have the same meaning, their classifications are different, so the terms for four solitudes and three independences are not used. Therefore, in the case of solitude, it is summarized into three; in the case of independence, it must be divided into four. The independence of the senses and aggregates is included in the independence of the body, and consciousness is included in the independence of the mind. Formation and feeling have parts of all four independences. So, what does it mean to say that practicing pranayama is a preliminary to the completion stage? At this time, one learns the instructions for filling, expelling, and ordinary vase breathing, and in order to make it essential, one also does a lot of physical exercise. In this way, later, during the actual generation stage, the ten definite signs will quickly appear, and after gaining stability in the generation stage, when meditating on life force exertion, due to the benefit of having previously subdued the coarse winds, the samadhi of the life force exertion stage will quickly arise at that time. Therefore, for a certain type of person, it is easier to guide them in this way. Therefore, it is said as a category of preliminaries, but it is not an indispensable preliminary for generating the experience of the generation stage. In the past, the six applications of the Kadampa tradition, the six applications of Kyungpo, and the oral instructions of the great scholar Shantipa, who later attained the rank of Heruka, also performed pranayama practice and physical exercises as preliminaries. According to the views of these schools, practicing pranayama for six months or a year only produces the mastery of the male wind, and if one continuously combines it with the generation stage and meditates, then the male wind will turn into the female wind, and when the generation stage is completed, the female wind will be mastered. When entering the life force exertion stage, the female wind will be subdued and become a neuter wind, so one can hit the key of the single neuter wind, and the qualities of life force retention can be easily and quickly obtained.