How to build one’s body?

“Mahamudra: Essence and Practice” ( Book II)

How to build one’s body?

◎Chen YiXin: Is there any annoyance after one enlightens his mind ? If there is, how to eliminate it?

●Xue Mo: There are many ways for one to be enlightened : One is conditional enlightenment.  When a person who has superior capacity meets noble guru at the right time, he will be able to enter enlightenment thoroughly. According to the Zen’s saying, it is like an arrow shoots through the triple hurdles. After that he can achieve the ultimate enlightenment, such as Shangpa Kagyu’s Patriarch Niguma, who was enlightened and achieved emptiness simultaniously. But there is still a whisker of avidya to be treated and eliminated later.

Another way is to practice gradually after being enlightened. The enlightenment means seeing emptiness. To practice gradually means to sustain the emptiness you see, be melt into it and get rid of your bad habits and come up with ingenious usage. After being enlightened, he still has some annoyance and need to go through a long time to exercise his body in order to eliminate annoyance and bad habits.

As for a greenhand, it cannot be thought as practicing buddism in a strict sense before he perceives heart and sees nature. It’s only about looking for the opportunity to see his nature in the path of accumulation which is to get prepared for practicing austerity. Then he will be able to  enter the path of initial application, the darsana-marga, bhavana-matga and no bhavana-marga.

In some cases a person may never complete the path of accumulation in his life, let alone darsana-marga. However, there are also occations that it would be just a sudden that he could complete the path of accumulation and path of initial application so as to enter darsana-marga.

◎Chen YiXin: How did you engage in further practice after entering Ever-Bright Mahamudra?

●XueMo: After entering Ever-Bright Mahamudra I had also retreated to complete the meditation of both the creation and perfection stages strictly. But no matter how I made any effort, my attested state is as same as the one when entering Ever-Bright Mahamudra. My diligent chanting did not make it increase or decrease . I have been retaining the state of Ever-Bright Mahamudra without strong will to retain it. It won’t change its quantity or quality and will not be scathed or destroyed. Just let it be calm naturally and will of obsession or abandonment will wear away. I’m always fond of treasure-bottle Qi and I’d like to hold it during writing and reading.

When I was young, I had good grasp of concentration and could often enter Zen concentration. My mind was void without any distractions. Although that was not Mahamudra, it helped to make a solid foundation for my later maintaining duty after I entered Mahamudra. Because of my steadfast capability of composure and concentration Yoga, I could strenghen my state tight after I saw my nature and entered Mahamudra. I had been maintaining duty for ten years until my guru confirmed me. Of course, Shangpa Kagyu’s the meditation of both the creation and perfection stages became a kind of my best aid for practicing Mahamudra. 

There is a point to be illustrated more clearly that it is wrong for many people keep treating idle emptiness as official vajrayana concentration. Idle emptiness has only achieved peace but no visualizing. It slants to concentration rather than wisdom, so there is no ingenious usage. It has reached nothing but blank mind. Even if he can keep concentration for ten thousand years, it has nothing to do with extrication. Moreover, it’s easy to make mistake when practicing Mahamudra as there are many nuances which can’t be recognized decently without guru’s guidance. If there is no clear-eyed people with kind knowledge to reveal the mental crux, it’s susceptible to a wrong direction. 

◎ChenYiXin; You often emphasizes that Mahamudra entails exercising both body and mind. How do you think of opening nadi ties? How do you strengthen both body and mind?

●Xuemo: Opening nadi ties refers to practicing one’s body, which is the basis of cultivating mind. If you don’t open nadi ties, the feeling of your meditated empty nature is not ultimate and easy to lose. Because even if your mind has obtained wisdom,  your body may cause you some trouble that will become a spiritual obstacle. When you meet with temptation, your mind will still be taken up by it. When you see lumps of money, you will still be seized by greed. Your body and mind won’t get freedom. Or even your mind is free, but your Qi is not. And this will stymie your mind’s freedom. Therefore, it is not enough to simply know about principle and it is imperitive to realize the truth in behavior. The reason why you fail to behave correctly is that the body is making trouble in most cases. According to theories of iatrology and psychology, when people lose their rag, there is a kind of secretion in their blood which drives them furious. Like depression patients, at the beginning mentality influences their physiology, later physiology will affect their mentality in return. He clearly knows what to do in his mind ,but his body refuses to.

One who does not build his body may know a lot of principles but he could never make it. For example, smokers know that smoking is harmful to their health, but they are unable to quit it. Their understanding of the truth won’t lead to right behavior because sometimes their body just disobeys the will.

I had been such a heavy smoker that I could not refrain from smoking Mohe-tabacco until I was thirty years old.. Whenever I picked up my pen to write something, I had to smoke. If there is a long article to finish, I feel like smoking to death. After entering Mahamudra, I felt obliged to quit smoking and quit thoroughly without any suffering or relapse. One of my disciple had been a smoker for many years and suffered from quitting it. One day she prayed for her guru to help her to quit smoking, then she began vomiting for a while and never smoked ever since. In addition to the blessing that is illustrated in vajrayana , her body building also made a difference. Therefore, if your mind starts to think about giving up smoking , your body will cooperate accordingly.

If we only achieve mind extrication without strengthening our body, the body will be reluctant to follow our will. So it’s very important to build our body. When you meditate to unify your body and mind to be one and obtain freedom of Qi and mind, your state of enlightening can be steadfast enough.

So, Kagyu’s great gurus think that it’s necessary to exercise body after you attain enlightenment so as to make your enlightened state solid

Treasure-bottle Qi ,Niguma gymnastics and any other dharma practices are body building methods

In my work <Mahamudra-Essence and practice> some friend read my feeling of entering Mahamudra. The state of vast bliss and emptiness and bright continued for a long time in its element. I don’t remember how many years there were because I had no idea of time and always felt that nails and hair grew quickly. Later I even cut off the obsession with the bliss and emptiness forever. In my mind I didn’t think that is so important to me. I do not distinguish bliss and emptiness any more, nor the name or appearance of Mahamudra. The obsession now is the obsession with dharma that will also become pitfall in your practice.

Therefore I always say “entering” instead of “attested” because the achiever has nothing to achieve in his heart. The real achivement is to stand aloof from the worldly success, sweep up the track of enlightenment, which scrapes off name and appearance of Mahamudra. At this time, there is few people who is able to see through or change him.

 Of course, I had strictly completed the meditation of both the creation and perfection stages for the sake of continuing and developing dharma lineage. Later I learned to visualize the yidam mandala in my pores. I never leave my guru or yidam in my life. Regardless of walking, living, sitting, sleeping, reading or writing. I hold the treasure-bottle Qi to unite body and mind to be one and be integrated into bright and emptiness. I have kept the status for sixteen years up to now.

◎Chen YiXin: Holding treasure-bottle Qi can also make you perceive mind and see nature?

●XueMo: It’s a skillful dharma method. Hold Qi tight and compressed, “your mind concentrate on your eyes and your eyes concentrate on emptiness”, then you enter the composed and bright state of no distinguishment of right or wrong.

Some scholars would rather study and comprehend Mahamudra in nothing but theories than practice the method himself, which is easy to get misled. The reason is that they only study the religion without practical validation. A person who does not practice Mahamudra can’t understand what is one’s true mind. Analysis of theory alone is inadequate and it must be accompanied by the validation of physical experience.

So when holding treasure-bottle Qi, it seems as if one is watching the faceless void dumbfounded without any analysis or reasoning in the mind. There is no distinguishment of right or wrong or anything else whilst awaken and conscious in the clear and bright state. As time goes by, you will finally see empty nature- your true mind.

◎Chen YiXin: Does Tibetan Buddhism also encourage cultivating ‘disposition’ and ‘longevity’ simultaneously?

●XueMo: To cultivate‘disposition’ and ‘longevity’ simultaneously is the methodology in Taoism. The ancient practitioners attach importance to ‘disposition’ and ‘longevity’. ‘Disposition’ focuses on mindset sublimation and ‘longevity’ focuses on body building. And most ancients advocated cultivating ‘disposition’ and ‘longevity’ simultaneously. Some pracised from dispositon to longevity while others practised vice versa. Whatsoever, finally they could fulfill the cultivation of both dispositon and longevity in either way. There are many scriptures about cultivating one’s dispositon and longevity in Taoism. Buddhism practice slants to the wisdom cultivation and the purpose to cultivate one’s disposition is to obtain wisdom. But what’s different in Tibetan Buddhism is that mind cultivation and body practice are equally treated because sometimes your body may cause trouble and malaise that will disturb your wisdom if you neglect body building.

Tibetan Budhism puts priority on building body. Some times if one’s nadi ties are entangled and obstructed in his body, his depth of perception of brightness and emptiness will be affected. Therefore, the true extrication means freedom of one’s mind and Qi.

To be frank, regardless of cultivating one’s body or mind, as long as one practises properly, mind cultivaton to some extent will also influence his body condition. That could be translated that obtaining one’s mind freedom could lead to unbuckling his nadi ties. Ever-bright Mahamudra practice method doesn’t have to begin with the physical exercise. However after one keep practicing to some extent, his enlightened disposition will benefit his body definitely, which also attains the effect of nurturing one’s life. It is often said that mind’s freedom will help to unbuckle Nadi ties. If one’s disposition has been cultivated to a certain level, his body will also arise some changes. This method tells us that one’s disposition can affect his body. On the other hand, some people take up pratice through their body or having Samadhi with wisdom. As long as the method is appropriate and you can meet noble guru, he can also make achievement in perceiving mind and seeing nature.

According to vajrayana, nadi ties mean worry knots somehow. One’s worries will pose certain impact on his nadi ties. Nadi ties is a given name, which is more like a kind of symble. We can’t account for it from view of anatomy. When you dissect one’s body, you won’t be able to find nadi ties physically. As per my understanding, the three nadis with five chakras and nadi ties are actually functional existence. You are not able to probe and prove them through anatomy because those who are anatomised are not likely to be alive. And we can’t explore the functional existence inside a living person from the dead. However, it’s unfair to deny the existence of Nadi ties if you can’t find it out by virtue of anatomy as they do exist. Anyone who practices Dharma of Tibetan Buddhism in an appropriate manner will find the existence of chakra and nadi ties. So you must understand that they stands for functional significance rather than a kind of physiological concept.

Reasonably speaking, you may think the nudi ties is more like a kind of symbol instead of an entity. There are also some achievers who do not meditate chakras. For example, some people don’t meditate chakras but only visualize a word of “A” and they still can attain empty nature. But if you practice vajrayana ( Tibetan Buddhism ), you must comply with their discourse set. Zen doesn’t meditate chakra,either. If you practice Zen, you must follow their discourse set. It is the same situation with pure land Buddisom and any other factions. Each religion has its own discourse set and methods. No matter whether you travel by a donkey, a bus, a train or an airplane, you must follow its unique travel guidance. If you determine to travel by airplane, you should not refer to the route or guidance for donkey-riding travel. Every kind of dharma meditation requires strict corresponding qualification of enlightenment.

 ◎Chen YiXin: How do you build your body?

●XueMo: In addition to the widely used methods in the world, I have another two ways of body building derived from Tibetan Buddhism. One is holding treasure-bottle Qi, the other is making a full prostration. I hold treasure-bottle Qi most of time in my life. Whenever I read, write or do anything , I will keep it. At least, I will hold soft treasure-bottle Qi. As regards prostration, I practiced every day when I meditated four paths of initial application. Many people only know that I entered Ever-Bright Mahamudra within a few days when I saw my guru, but they would never know that the bright didn’t ever get out of my life. I worked hard in my practice. When I abide in Mahamudra’s bright awareness, I also completed the sound meditation of both the creation and perfection stages. You must understand that sudden enlightenment in theory could not replace and skip the gradual practice in reality.

I like to make a full prostration, too. It is said to be easy to eliminate karma obstacles and open nadi ties. It is an active and locomotive way of practice. I have been doing it for many years. Moreover,  I not only eliminated karma obstacles for myself but also visualize myself to lead the way for sentient beings to practice and remove their own karma obstacles.

There are several types of treasure-bottle Qi. For example, when I am calm inside, I hold fierce treasure-bottle Qi; when I am moving around, I hold gentle one. The fierce treasure-bottle Qi is to press down the Qi of the top, lift the Qi of the bottom and integrate them at umbilical region. Gentle treasure-bottle Qi is similar to center-dwell breath. You should never leak it out to the full and keep a little all the time, just like Taoism Kongfu’s concept of breathing into your belly. No doubt that’s just my experience which may not fit for all the others. If you want to practice, you should ask your guru.

It is important to know that the treasure-bottle Qi is the basis of vajrayana. It controls one’s mind by regulating one’s breath flux: to stabilize, consolidate and appease one’s breath. When you are able to to arise Mystic Heat and Four Happy For Empt by practicing treasure-bottle Qi until connate happiness appears, the innate wisdom will come out consequently. By virtue of the innate wisdom, you may enter Mahamudra. But this still may not be the ultimate Mahamudra because at this time if you still obsess with the flashy bliss, that means you haven’t entered the true Mahamudra. Only when you see through and cut off that obsession, can you enter the true Mahamudra. When you meditate the bright and slow-witted self-examination, there is a chance for you to enter ever-bright Mahamudra. However, if you haven’t meditated concentration Yogo well, the light will not be stable.

After the old Zen monk in Zhaozhou saw his nature, he struggled to maintain the state which appears and disappears from time to time. He spent forty years until he could make the bright awareness stable and everywhere in his life, which is called maintaining duty. After  one succeeds in maintaining that duty, he is still yards away from final extrication. Once he can also sweep out the obsession to the wish to maintain duty, then he is up to the real success. The ultimate extrication is to get rid of all the attachments, even the wish to maintain duty and dharma achievement. In the picture of oxherding, at last there is neither the ox nor anybody, nothing to be obsessed with. The old monk in Zhaozhou is a great achiever. There are a lot of noble gurus achieved ultimate extrication in Zen history.

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                  《光明大手印：实修心髓》下

如何修身？

    ◎陈亦新：开悟之后有没有烦恼？要是有，如何对治？

●雪漠：开悟的方式有多种：一种是缘悟，上根之人，遇到具德上师，机缘成熟，就能一悟到底，按禅宗的说法，能一箭透三关。透三关之后，就能悟得究竟，如香巴噶举的祖师奶格玛就是这样。这种人开悟的同时便已证道，不过还有细微的无明需要对治和清除。

另一种是悟后渐修。那悟，就是见到空性。那渐修，就是保任你见到的空性，打成一片，消除习气，并生起妙用。这样的人开悟之后，仍有烦恼，需要经过相对漫长的渐修，才能消除烦恼，消除习气。

一般最初的修行人，在见道之前，都不算严格意义上的修行，仅仅是在寻找见性的契机，也就是在修资粮道，等于在为修行积聚资粮，然后进入加行道，再进入见道、修道、无修道。

有时，一个人的一生也未必圆满资粮道，更别说见道了。但有时候，一刹那就可以圆满资粮道加行道而进入见道。

◎陈亦新：您契入大手印后如何进修？

●雪漠：契入光明大手印后，我也曾严格地闭关修过生圆二次第。但我无论如何努力，我的证境仍跟契入大手印时相若。我的勤奋念诵，不曾使它增长，也不曾使它减少。我一直保任着光明大手印的境界，保而无保，任而无任，不增不减，无坏无灭，随缘而坦然，无执亦无舍。但我对宝瓶气一直很喜欢，无论写作读书，我都持着宝瓶气。

小时候我的定力就很好，能常常进入禅定，心如虚空，毫无杂念。虽然那不是大手印，但它为我后来的契入大手印后的保任打下了坚实的基础。因为定力好，专一瑜伽的功夫很好，我一见性契入大手印，就非常坚固。但上师对我的印证，仍然到我保任了十年之后。当然，香巴噶举的生圆二次第，也成为我修光明大手印的一种最好的助缘。

需要说明的是，好多人仍是将顽空当成了密宗正定，这是错误的。顽空仅仅做到了止，但没有观，它偏于定而没有慧，所以生不起妙用。它仅仅做到了无念而已。即使能一定万年，也跟解脱没有关系。而且，修大手印是容易出错的，有许多细微之处，非上师点拨不能正确认知。其中诸多关窍，要是没有明眼的善知识开示心要，是很容易走错路的。

◎陈亦新：您老说大手印要身心皆修，您如何看待“打开脉结”这种说法？您如何修身修心？

●雪漠：打开脉结属于修身的范围。修身是修心的基础，要是你没打开脉结，你修成的那种空性觉受是不彻底的，而且容易丢失。因为你的心虽然有了智慧，但你的身体仍会给你造成烦恼，这样，身体反倒成了心灵的障碍。你遇到诱惑，你的心仍会被它牵走；看到许多金钱，你仍然会生贪心；你的身心仍得不到自在。你的心虽然自在，但气不自在，这样，气的不自在就会影响心的自在。所以，单纯的在理上明白是不够的，一定要在事上也明白。事上不明白的原因，多由身体在作怪。按医学和心理学的说法，许多人在发怒的时候，其实是血液里多了一种能让他发怒的分泌物。像抑郁症患者，开始时也许是心理影响了生理，到了后来，生理同样反过来影响其心理。他的心明明知道应该怎样，但他的身体就是不听话。

没有修身的行者也可以明白好多道理，但他就是做不到。比如，烟客们都知道抽烟不好，可他们就是戒不了烟。心的明白，并不能导致他们在事上也能做到。因为有时候，他们的身体是不听话的。

我三十岁以前是大烟客，后来竟到了非抽莫合烟不可的地步，一执笔，就得抽烟。每写长一些的文章，就觉得自己要抽死了。后来，契入大手印后，我想戒烟，就戒了，而且没有经历痛苦，也没有反复，一戒彻底。我的一位弟子，抽烟多年，无法戒除，苦不堪言，一天她祈请上师，想戒烟，于是开始呕吐，吐了一阵，就再也没抽过烟。除了密乘中所说的加持力之外，也同样是因为其修炼影响了身体。所以，心产生了戒烟之念，身体就会配合。

要是我们的修炼只有心的明白，而没有身体的变化，那么身子就会不听话。可见修身是很重要的。当你修到身心合一、心气自在时，你的悟境才能坚固。

所以，噶举派的大德认为，悟心之后，尚需要修身，证境才会稳固。

宝瓶气、奶格体操等法门，都是修身的一种。

看过《大手印实修心髓》的朋友都读过我契入大手印时的觉受。那种大乐大空和光明的状态，无造作地连续不断地延续了许久。究竟有几年，我已记不清了。因为那时我没有时间概念，老是觉得头发指甲疯长。再后来，我对那种乐空明也不再执著了，心中并不认为它有多么重要。我不再有乐空明的概念，也没有大手印的名相。因为这时的执著，就是法执，也会变成修行的毛病。

因此，我总是说“契入”而不说“证得”。因为证得者，实无所得。真正的证得是和光同尘，扫除悟迹，也就没有了大手印的名相。这时，世上已很少有人能窥破他或是改变他了。

当然，为了传承教法，我还是按照生圆二次第进行了严格的观修。后来，我于诸毛孔中也能观出本尊坛城。我的生活中，从来没有离开过上师和本尊，无论行住坐卧，无论读书写作，我都持着宝瓶气，身心合一，融入明空。这种状态至今已十六年了。

◎陈亦新：持宝瓶气也可以明心见性吗？

●雪漠：它也是一种方便法门。把气持住，压下去，“心注眼，眼注空”，进入“不思善不思恶”的那种无念又明明朗朗的状态。

有些学者并不修炼，只能在理论层面理解大手印，这样就容易出错。其原因就是只研究教，而无实证。不修炼的人是不可能明白什么是真心的。单纯的分析是不对的，证是身体体验。

所以，持宝瓶气的时候，眼睛好像目瞪口呆地望着虚空，脑中没有任何分析，“不思善不思恶”，什么都不要想，但同时又明明朗朗地觉醒着。久而久之，就能见到真心。

◎陈亦新：藏传佛教也提倡性命双修吗？

●雪漠：性命双修是道家的说法。古人修道，多侧重于性和命。性，就是心性；命，就是身体。古人大多提倡性命双修，有些是先修性，后修命；有些是先修命再修性，最后都达到性命双修。道家关于性命双修的经典很多。佛教的修炼多有偏重于智慧的，修心性的目的就是为了得到智慧。但藏传佛教却是身心皆修，因为有时候，单纯地修心不修身的话，你的身体会生起烦恼，进而干扰你的智慧。

藏传佛教注重修身。因为有时，身体脉结的纠结若是打不开，也会影响心的明空的彻底。所以，真正的解脱是心气自在。

其实，无论修身修心，只要修法得当，修心性到一定时候也会影响到身体，所谓心解了，脉就开了。光明大手印的修法，不一定非要从身体入手，但修到一定时候，那明白的心性肯定会有益于身体，这也便达到了修命的效果。人常说：心解脉开。心性修炼达到一定的层次，身体也会发生变化的。这便是心性最后影响了身体。也有些是从身体入手，或是由定发慧，只要方法得当，只要遇到具德上师，你同样能开悟见性。

密乘所说的脉结，从某种意义上说就是烦恼结。有什么样的烦恼，就会影响到脉结。脉结是一种说法，它更接近一种象征。我们不能从解剖学意义上来看待它。当你解剖身体的时候，你是发现不了那些脉结的。按我的理解，三脉五轮和脉结，其实是一种功能性的存在，你是不能从解剖学层面去验证的，因为所有被解剖者都不可能是活人。我们不能从死人身上去寻找活人的功能性存在。你不能因为解剖不出脉结来，就说脉结不存在，因为它们确实存在某种功能。任何如法地修炼藏传佛教者，都会发现三脉五轮和脉结的存在。所以，它们有着功能的意义，而不是生理的概念。这一点，你一定要明白。

当然，你也可以说，那脉结，不是一个实体，更多的是一种象征。也有不修脉轮的成就者，比如有些人不修脉轮，只观想一个“阿”字，也照样能证得空性。但你要是修藏密，就必须尊重藏密的那套话语。禅宗也不修脉轮，修禅宗就必须尊重禅宗的那套话语体系；修净土就按净土的话语来修。不同的教派，有不同的话语体系。修哪个教派的法，就要尊重哪个教派的那套话语，千万不要张冠李戴，弄成一团糨糊就不对了。不同的教派有不同的追求，也有不同方法，骑毛驴就按骑毛驴的旅行指南来，就走不错路；坐汽车有汽车站，就得按照汽车的旅行指南来；坐火车有火车站，坐飞机有飞机场。你坐飞机的时候，就不要拿着骑毛驴的旅行指南来对照行程。修哪一套就有哪一套严格的证量要求。

◎陈亦新：您是如何修炼身体的？

●雪漠：除了一般的世间法的锻炼方法之外，我还有两种藏传佛教的修身法，一是持宝瓶气，二是做大礼拜。我在很多时候都持着宝瓶气，无论看书，无论写作，行住坐卧，几乎都要持气，最差也要持柔和宝瓶气。至于大礼拜，我在修四加行时，每天都要修。许多人只知道我在见到上师的数日内就契入了光明大手印，却不知那光明大手印其实是我生命中不曾摆脱的光明。我在行履上进行了十分扎实的修炼，在安住于大手印觉性同时，我还进行了生起次第和圆满次弟的严格观修。要知道，理上的顿悟并不能代替事上的渐修。

我也很喜欢大礼拜，据说它很容易消业障，容易打开脉结，属于动中之修。我坚持了好多年。当然，我修的时候，不仅仅是为自己消业障，还观想自己带领着六道众生在修，在为他们消业障。

宝瓶气有好几种，我静时多修刚猛宝瓶气，动时多修柔和宝瓶气。刚猛宝瓶气就是上气下压，下气上提，住气于脐间。柔和宝瓶气类似于中住气。宝瓶气始终不要放尽，始终存一部分气，类似于道家的“气沉丹田”。当然，这仅仅是我的经验，我的修法不一定适合别人。你们要修的话还是要去问你自己的上师。

要知道，宝瓶气是密法的基础。它通过控制气而控制心，气住而心住，气定而心定，气静而心静。当你修宝瓶气生起拙火，生起四喜四空，到了俱生喜出现时，就会生发出俱生智。依此俱生智，可契入大手印。但这仍然不一定就是究竟的大手印，因为此时要是你仍然执著于乐，仍不是真正的大手印。当你破除那执著时，才可能真正契入大手印。修光明愚钝自省时，你也可能契入光明大手印，但要是你专一瑜伽修得不好，那光明就不稳定。

禅宗的赵州老和尚见性之后，也是时时反复，忽而把握住了，忽而又丢了，他用了四十年，才将那“明白”打成了一片。这打成一片，就是保任。保任成功之后，尚没有最后解脱，还要将那最后的保任也扫掉，才算真正的成功。最终的解脱，必须是了无牵挂，连那保的和任的都扫净了，也就是说，连那法执也破除了。在牧牛图中，最后是无牛亦无人，不着诸相。赵州老和尚最后是大成就。禅宗的好多大德都解脱了。

声明：本文系文化志愿者试译，非专业人才翻译，错误定然不少，如出现疏漏及错误，敬请读者见谅。如有任何翻译上的建议及修正意见，欢迎及时与我们取得联系，我们会加以校对、修改，并希望有专业才能的朋友也能加入我们志愿者群体中来。

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