Chinese
阿努瑜伽七支门径之讲解，双运成就之耳饰。
English
A presentation through the seven statements of Anu Yoga, an ear ornament that accomplishes union.
Chinese
“不应安住于任何宗派的中心。”以及“龙树认为中观亦无所指。”因此，究竟的离戏、自生的智慧，虽未成立任何自性，却显现为种种作用，远离了有无戏论的增益和诽谤。本来就是佛陀的精华，安住于轮回和涅槃一切的自性之中。《秘密藏续》中说：“无有束缚亦无解脱之相，本来自成圆满佛法。”又说：“三界众生本即佛，佛性之外无他法，佛性之中不可得。”因此，是过去、现在、未来一切诸佛心意的究竟之处，是无上的见解。之前没有比这更秘密的决定性意义了。第二是：将本尊之身观为手印的生起次第之教言。如是，在何处确定了见解之后，通过修习来实践的方法就是观修本尊。如《阿毗达磨》中所说：“不死的勇士，尤其殊胜；赐予所欲，以及寂静；身之所依，利益成就；值得尊敬，故名为天。”因此，其中也有已逝和未逝的两种界限，此处是智慧之天。本尊的自性，在未动摇法身的同时，为了调伏上下根器的众生，显现为报身和化身，瑜伽士将此视为自证觉悟显现的象征，互相印证而修习。对于所净、能净、净果之义，以专注的信心来清晰观想，并修习生起次第。如此观修的功德是：国王授记金刚说：“若能明观本尊身，则能获得广大福德资粮。若能知晓彼之影像之理，则能圆满广大智慧资粮。”第三是：努力念诵和修持的咒语之教言。如是，通过生起次第，身体成熟为本尊之身之后，为了清净语金刚，开始念诵，不散乱地反复念诵本尊咒语。通过语言的念诵和离念两种方式，精进修持，必须一心一意地努力，对非法器保密，自己好好地念诵。在四种教言之门中，属于心意誓言的关键，是激励的秘密咒语之门。总的来说
English
"It should not be based in the center of any sect." And, "Nagarjuna considered that the Middle Way is also without any specific object." Therefore, the ultimate, free from elaboration, self-arising wisdom, although not established in any nature, appears as various functions, free from the extremes of imputation and defamation of elaboration of existence and non-existence. It is the essence of the Buddha from the very beginning, residing in the nature of all samsara and nirvana. As it is said in the Guhyagarbha Tantra: "Without bondage, without the aspect of liberation, the Dharma of the Buddha is spontaneously perfect from the beginning." And, "The three realms are Buddhas from the beginning. Other than Buddhahood, there is no Dharma. Buddhahood itself cannot be found." Therefore, it is the ultimate aspiration of the minds of all the Buddhas of the three times, the unsurpassed view. Previously, there was no more secret definitive meaning than this. The second is: The Agama of the generation stage, which clarifies the deity's body as a mudra. Thus, wherever the view is established, the method of practice through meditation is to meditate on the deity. As it is said in the Abhidharma: "The immortal hero is especially excellent; granting desires, and peace; the basis of the body, beneficial accomplishment; worthy of respect, therefore called a god." Therefore, there are two boundaries of past and non-past, but here it is the deity of wisdom. The nature of that deity, while not moving from the Dharmakaya, manifests as the Sambhogakaya and Nirmanakaya for the sake of taming beings of higher and lower capacities. The yogi regards this as a symbol of the manifestation of self-awareness realization, and practices by mutually confirming it as a mudra. With single-pointed devotion, clearly visualize the meaning of what is to be purified, what purifies, and the result of purification, and practice the generation stage. The benefits of meditating in this way are also: King Prophecy Vajra said: "If one clearly meditates on the deity's body, one will obtain a great accumulation of merit. If one knows the nature of that image, one will perfect a great accumulation of wisdom." The third is: The Agama of mantra, which is to strive in recitation and approach. Thus, through the generation stage, after the body has matured into the deity's body, in order to purify the speech vajra, one engages in recitation, repeatedly reciting the deity's mantra without distraction. Through the two doors of verbal recitation and non-recitation, one diligently approaches and must strive single-mindedly, keeping it secret from those who are not vessels, and reciting well oneself. Among the four doors of Agama, the key to the mind's commitment is the secret door of mantra that inspires. Generally
Chinese
语念诵，意念诵，金刚念诵，无生金刚念诵等。语念诵要断除十种过失，不间断地念诵是语念诵。不依赖于舌唇的结合，不散乱地忆念秘密真言是意念诵。随着气息的运行，将三字（种子字）与声音一起念诵，是摩擦的金刚念诵。不散乱，不散乱，不变得散乱，在离戏的实相中，如虚空般，远离身语的表达而念诵，是无生金刚念诵，是金刚的（念诵）。第四是，与法界之母嬉戏结合之教言。即语气清净为语金刚，意法清净为意金刚，使成熟之圆满次第，乃是断除有寂边执之分别念之法，轮回涅槃平等之虚空，离戏之界。成为一切胜者之母，即与其无有分离而恒常嬉戏，以证悟串习之结合而获得原始之稳固。对此有多种说法，此处与四灌顶结合而说。显现为方便之自性，空性为智慧之自性。观修显空不二，生起宝瓶灌顶之证悟。语之气息运行表达为方便之自性。其自性仅是声响，从名相上来说并未成立，故为空性。声空无别，于离基那达之界中结合，生起秘密灌顶之证悟。于中脉之上，以智慧之日，阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字短音燃烧之火焰之热力，顶轮之方便胜妙吽（藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽）字之月亮融化为甘露，则远离二执之安乐。于空性中增盛，依于乐空无二无漏之道，生起智慧灌顶之证悟。显现，觉性，运行三者之分别念皆为方便。其本身于胜义离戏大乐中无执着地显现，故远离轮回之所取能取束缚，觉空法身之智慧显露，生起第四灌顶之证悟。第五是，彻底断除十地之救度教言，即自己的身语意庸俗者，成就为诸佛之身语意金刚，以利他事业而救度众生。所要救度的二地
English
Speech recitation, mind recitation, vajra recitation, unborn vajra recitation, etc. In speech recitation, abandoning the ten faults, reciting without interruption is speech recitation. Without relying on the combination of tongue and lips, remembering the secret mantra without distraction in the mind is mind recitation. Following the movement of the breath, reciting the three syllables (seed syllables) with sound is the vajra recitation of friction. Without distraction, without distraction, without becoming distracted, in the state of reality free from elaboration, like the sky, reciting without the expression of body and speech is the unborn vajra recitation, which is the vajra (recitation). The fourth is, the instruction of uniting and playing with the Dharmadhatu mother. That is, speech and breath are purified into speech vajra, mind and dharma are purified into mind vajra, making the completion stage mature, which is to cut off the conceptual thoughts of attachment to the extremes of existence and peace, the equality of samsara and nirvana, the space of emptiness, the realm free from elaboration. Becoming the mother of all victors, that is, constantly playing with her without separation, and achieving the original stability through the union of realization and habituation. There are many explanations for this, but here it is explained in conjunction with the four empowerments. Appearance is the nature of skillful means, emptiness is the nature of wisdom. Meditating on the inseparability of appearance and emptiness generates the realization of the vase empowerment. The movement of speech and breath is the nature of skillful means. Its essence is only sound, and it is not established from the perspective of name, so it is emptiness. The inseparability of sound and emptiness is combined in the realm of the groundless Nada, generating the realization of the secret empowerment. On the central channel, with the sun of wisdom, the heat of the burning flame of the short syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), the moon of the supreme method Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽) at the crown melts into nectar, then the bliss free from the two attachments. Increasing in emptiness, relying on the path of non-duality of bliss and emptiness, generating the realization of the wisdom empowerment. All the conceptual thoughts of appearance, awareness, and movement are skillful means. Its very nature appears without attachment in the ultimate reality of great bliss free from elaboration, thus freeing from all the grasping and clinging bonds of samsara, and the wisdom of the awareness-emptiness Dharmakaya manifests, generating the realization of the fourth empowerment. The fifth is, the instruction of liberating by completely cutting off the ten grounds, that is, one's own ordinary body, speech, and mind are enlightened into the body, speech, and mind vajra of the Buddhas, and beings are liberated by altruistic activities. The two grounds to be liberated
Chinese
如果对错觉的显现进行分别和改造，主要在于将敌人视为朋友般的加害者。十地是指七种人类的去处，加上三种恶道，总共是十地。彻底断除这些轮回转生的根源，才是从轮回中解脱的方法。根据众生的智慧层次，在适当的时候进行四种事业。这里，如果考虑到猛烈行为的显现，就具备了堡垒、隘口和命脉这三个要素。瑜伽士以空性和慈悲双运的见解为基础，以救度十地的嗔恨心为动机，这是见解的堡垒。具备物质、咒语完整且清晰这三个要素的，通过禅定和合修的仪轨来进行修持，这是修持的隘口。被度者、度者和度脱者这三轮不作意，这是已经确定下来的行为命脉。第六个是会供轮，食物供养的教言。为了成就佛的果位，必须积累两种资粮，前一种资粮是后一种资粮圆满的近取因。密咒精通方便，将欲望作为道用，这就是会供的供养。也就是说，聚集会供的物品，以无间断回旋的方式供养诸神。这就是所说的意思。通过食物的供养，使面等诸根感到欢喜和满足，这样就能获得殊胜的成就。在印度，会供轮被称为“会供”和“受用”。第一种是指，以五百金币的价值来衡量的物品，由精通手势和手势回应的具有温度的男女瑜伽士，根据会众的多少，分为男众和女众。实际上，是依靠会供的近取因行为，来显现两种资粮的果实。后一种是指，以肉（梵文：māṃsa）和酒（梵文：madāna）为主，只要会供品齐全，就是供养，这就是受用。第七个是灌顶和获得成就的大成就教言。如果想要在不长的时间内迅速成就究竟的果位，那么就要通过金刚上师和灌顶物等因缘的聚集，来接受成熟自身相续的灌顶。
English
If we analyze and modify the appearance of illusion, it mainly involves considering enemies as harmful entities appearing as friends. The ten realms refer to the seven destinations of human beings, plus the three lower realms, making a total of ten. Completely severing the root of these cycles of rebirth is the method to liberate from existence. According to the level of sentient beings' minds, one should engage in the four activities as appropriate. Here, if we consider the context of fierce manifestation, it possesses three aspects: fortress, defile, and life force. The yogi, with the view of uniting emptiness and compassion, motivated by the hatred to liberate the ten realms, is the fortress of view. The practice of meditation, with substances and mantras complete and clear, along with the ritual of union and separation, is the defile of practice. The three circles of those to be liberated, the liberator, and the act of liberation, without conceptualization, is the life force of action, which is already determined. Sixth is the feast circle, the instruction of offering food. To accomplish the state of Buddhahood, one must accumulate two accumulations, the former accumulation being the immediate cause for the completion of the latter. The secret mantra is skillful in means, using desire as the path, which is the offering of the feast. That is, gathering all the implements of the feast substances, offering them to the deities in an uninterrupted, revolving manner. This is the meaning of what is said. By offering food, the senses such as the face are pleased and satisfied, and thus one will attain supreme accomplishment. In India, the feast circle is known as "gathering" and "enjoyment." The first refers to the items valued at five hundred gold coins, gathered by male and female yogis with warmth, skilled in gestures and responses to gestures, divided into male and female gatherings according to the size of the assembly. In essence, it is through the practice of the proximate cause of the feast that the fruit of the two accumulations is manifested. The latter refers to the offering of whatever feast substances are available, mainly meat (māṃsa) and alcohol (madāna), which is enjoyment. Seventh is the great accomplishment instruction of empowerment and attainment. If one wishes to quickly accomplish the ultimate result in a short time, then one should receive the empowerment that ripens one's own continuum through the gathering of causes and conditions such as the Vajra Master and empowerment substances.