English
Also see it as precious, and the three existences should also be regarded as precious. Without such definite certainty, wanting wisdom to arise and manifest in the realm, striving to clarify the meaning of wisdom is a mistake. Seeking self-born wisdom with self-born wisdom is like medicine itself seeking a doctor, falling into the net of suffering. As it says in "The Great Sky": 'Due to the deception of children, errors arise, like medicine itself seeking a doctor.' It should be understood in this way that one wishes to be free from seeking actions and the like. The concluding reason is: According to the system of the Great Yoga, the outer world is an unmade palace, and the inner world, the six realms of beings, are enlightened by the self-born vajra light. The nature of the three realms, body, speech, and mind, transforms afflictions into dharmata, suffering naturally accomplishes great bliss, obscurations self-ignite into wisdom, birth and death transform into the eternal swastika, and aging and decay transform into the unchanging essence of original Buddhahood. What need is there to seek it immediately? Such meaning is placing sentient beings in the state of Buddhahood, so the benefit of beings is already accomplished. In the self-born suchness, the victorious ones are complete and undifferentiated, so the mandala is already established. The three thousand worlds are the nature of complete liberation, so the offering is already made. Whatever is done is the activity of the Buddhas, and there is nothing that is not the activity of Samantabhadra, so the conduct is already practiced. All is self-clear as great wisdom without grasping or thought, so the view is already realized. In the state of great bliss, the three times are free from arising and ceasing, so meditation is already accomplished. No matter how it is done, it does not go beyond the great bindu, so the samaya is already kept. Naturally perfected, without leaving any other meaning, so the practice is already accomplished. Appearance and existence self-arise as body and wisdom, so the siddhi is already attained. The three kayas are the nature of bodhicitta, so the accumulation is already complete. The wind of equality of the three times has not diminished, so the accomplishment has already begun. The self-born wisdom king is unmoving, so the ground is already subdued. All is immersed in the great self-nature, so the empowerment is already complete. Thus, the wisdom that does not abandon the extreme is not mixed with anything, so the obscurations are already purified. Whatever appears is the nature of the mudra, so the mudra is bound.
Chinese
已经完成了地观修。因为显现的声音是胜者的教言，所以已经完成了念诵。因为与本来无二的陀罗尼之母不分离，所以已经完成了结合。因为生起的感受和念头都明clar为智慧，所以念头没有名称，已经纠正了思维的错误。因为广大的自明智毫无阻碍地显现，所以已经出现了征兆。因为自明智与平等之气无二，所以已经获得了暖相。像这样，已经通过二十个已完成的意义确定了，谁会寻找什么呢？修行者和寻找从一开始就是清净的。像这样值得相信的意义的后盾是，《大鹏经》中说：因为已经完成，即使有贪执也寂静。已经远离了事物和分别。在伟大的甘露自性中，没有接触到食用的方法。》 《布谷鸟经》中说：因为已经完成，所以已经舍弃了勤作的疾病。》 《六界经》中说：因为已经完成的甘露摧毁了勤作的痛苦，像无为一样，始终安住在境上。》 《大威力经》中说：没有劝诫，没有勤作，没有祈愿，无为任运自成，这就是最初的意义。》 《宝总集经》中说：像这样，本来就已被甘露所完成，通过作为而完成是不可能的。如果完全被完成而证悟法界，那么一切所作都将是圆满菩提的自性。》 《安乐遍满经》中也说：因为无为，所以明点安乐。因为没有三时，所以明点安乐。因为无法寻找，所以明点安乐。如果想要勤作，法界就不会动摇。》 《如意宝珠经》中说：自生本来无为的光明，不是通过勤作而勤作，这是精华的意义。》 杰尊当巴说：专注于此，即是供养的云。安住在虚空中是成就的方法。因为自然不退转，所以成就，一切意义都在手印中圆满。》 《稀有经》中说：不需要念诵和修持，不需要生起菩提心，也不需要从其他地方迎请天神，也不需要从其他地方供养，也不需要从其他地方祈求成就。》 《虚空王经》中说：因为远离身语意，所以是伟大的殊胜。即使没有咒语和手印，也不会衰退。》 《修心经》中说：不要在心中作意勤作，远离一切知与不知。
English
The ground meditation has been completed. Since the appearing sound is the speech of the Victorious Ones, the recitation has been completed. Since there is no separation from the Queen of Dharanis, who is primordially non-dual, the union has been completed. Since the arising feelings and thoughts are clear as wisdom, and there is no name for conceptual thoughts, the faults of thought have been corrected. Since the great self-awareness arises without any obstruction, the signs have appeared. Since self-awareness is non-dual in the equalizing wind, warmth has been found. Thus, since the meaning of completion has been ascertained by twenty points, who would seek what? The one who strives and the seeking are pure from the beginning. As a support for believing in such a meaning, it is said in the 'Great Garuda': 'Since it is completed, even if there is attachment, it is peaceful. It has abandoned things and distinctions. In the nature of great nectar, there is no contact with the means of eating.' It is said in the 'Cuckoo': 'Since it is completed, the disease of effort has been abandoned.' It is said in the 'Six Bindus': 'The nectar of completion destroys the suffering of effort. Like non-action, it always abides in the object.' It is said in the 'Great Skill': 'Without exhortation, without effort, without aspiration, the spontaneously perfect, uncreated, is the very first meaning.' It is said in the 'Precious Collection': 'Like that, since it is primordially completed by nectar, it is impossible to be completed by doing. If one is completely completed and realizes the expanse, then all actions are the nature of supreme enlightenment.' It is also said in the 'Joyful Abundance': 'Because of non-action, the bindu is blissful. Because there are no three times, the bindu is blissful. Because it cannot be sought, the bindu is blissful. If one desires effort, the expanse will not move.' It is said in the 'Wish-Fulfilling Jewel': 'Self-arisen, primordially uncorrected, clear light, it is not effort by effort, that is the meaning of the essence.' Jetsun Dampa said: 'Focusing on that, there is a cloud of offerings. Abiding in space is the means of accomplishment. Since it naturally does not turn back, there is accomplishment, all meanings are perfected in the mudra.' It is said in the 'Wonderful': 'There is no need to offer mantras and recitations. There is no need to generate bodhicitta. There is no need to invite deities from elsewhere. There is no need to make offerings from elsewhere, and there is no need to ask for accomplishments from elsewhere.' It is said in the 'King of Space': 'Since it is separated from body, speech, and mind, it is the greatest excellence. Even without mantras and mudras, there is no decline.' It is said in the 'Mind Meditation': 'Do not think of effort in your mind, separated from knowing and not knowing.'
Chinese
地生。瑜伽成就之论中，如是说： 善男子们，想要遍游一切刹土吗？ 回答： 不想遍游。 问： 为什么不遍游？ 答： 为了使一切有情都得到清净的佛土。 问： 善男子，你们想要成就菩提心吗？ 回答： 善知识，已经完全成熟了。 问： 为什么不想要？ 答： 因为所谓的善男子，以及所谓的有情有情，都未曾离开菩提心的本性。 问： 善男子，想要自然成就法身吗？ 回答： 不想成就。 问： 为什么不想要成就？ 答： 因为它是从聚合而生的缘故。 问： 善男子，想要遍游诸地吗？ 回答： 不想遍游。 问： 为什么不遍游？ 答： 因为一切都已安排在成佛的道路上。 如是说。 另一方面，通达远离作为之义的深处是： 即使以三千世界供养，圣者也不会喜悦。 即使经历劫数，也无法压倒大地。 无论行持身语意何种善行，也无法成佛。 即使在四个时辰中寻觅，也无法找到佛。 即使长久禅修，也无法使意义显明。 无论行住坐卧如何混杂，也无法超越心要之义，因为伟大的意义在自身中显明。 那么，难道什么都不做吗？ 回答说，行善和努力的行为也是过失。 即使可以抛弃，也不要抛弃。 为什么呢？ 因为伟大的法，是远离作为的，不是抛弃，也不是特意努力，而是不离意义的无为。 如此了解，无论做什么都不会阻碍，也没有寻求作为的因由。 然而，古代之人行持大法，对任何事物既不抛弃，也不取舍，甚至不寻求远离作为的意义，也不远离。 同样，从外面行持佛法的有缘者们，也应如此行持。 这被称为大义的睡眠之态，即在法界自性中觉悟。
English
Arising from the Earth. From the treatise on the Accomplishment of Yoga, it is said: "Noble sons, do you wish to travel throughout all the Buddha-fields?" They replied, "We do not wish to travel throughout them." He asked, "Why do you not travel?" They replied, "For the sake of all sentient beings attaining the pure Buddha-fields." He asked, "Noble sons, do you wish to accomplish the essence of Bodhi?" They replied, "Noble spiritual friend, it is already fully ripened." He asked, "Why do you not wish it?" They replied, "Because that which is called 'noble son,' and that which is called 'sentient being, sentient being,' have not moved from the very essence of Bodhi." He asked, "Noble sons, do you wish to spontaneously accomplish the Dharmakaya?" They replied, "We do not wish to accomplish it." He asked, "Why do you not wish to accomplish it?" They replied, "Because it arises from aggregation." He asked, "Noble sons, do you wish to travel throughout all the Bhumis?" They replied, "We do not wish to travel throughout them." He asked, "Why do you not travel?" They replied, "Because all have been arranged to travel the path of the Buddhas." Thus it is said. Furthermore, to penetrate the depths of the meaning of being free from action is this: Even if one were to offer the three thousand worlds as a gift, the noble ones would not be pleased. Even if one were to travel for eons, one would not subdue the earth. Whatever virtuous deeds one performs with body, speech, and mind, one will not attain Buddhahood. Even if one searches for four periods of time, one will not find the Buddha. Even if one meditates for a long time, one will not make the meaning clear. Whatever mixture of going, returning, conduct, and posture, one will not transcend the meaning of the essence, for the great meaning is clear within oneself. So, is there nothing to be done? If one answers that virtuous deeds and striving actions are also faults, then even if it is possible to abandon them, one should not abandon them. Why is that? Because the great tradition of being free from action is not abandonment, nor is it intentional striving, but it is non-striving without being separate from meaning. If one knows this, whatever one does will not be obstructed, and there will be no cause for seeking action. However, the ancient ones practiced the great tradition by neither abandoning nor taking anything, and they did not even seek the meaning of being free from action, nor did they separate from it. Likewise, those fortunate ones who practice the Dharma from the outside should also act in this way. This is called the state of the great meaning of sleep, which is awareness in the nature of the Dharmadhatu.
Chinese
智慧之王不舍弃而安眠。那些的意义是智慧的觉性隐没，勤作之河流向散乱之处。那是大义睡眠之方式，于法界之自性中，智慧之王不摇动而安眠。那些的意义是智慧的觉性隐没，勤作之河流向散乱之处。如同盲人一般的人，自诩为大圆满之殊胜者，口中说着无勤之语，心中却特意勤作，实际上以作为来寻找无为之义，如同击鼓希望取悦他人之女子。如《大虚空》中所说：“于此与彼若寻觅，从中如是彼不生。”因此，以作为寻觅是不能成就的，已经截断而显示了。对此，于大真谛中，库库拉札和师利星哈的见解之方式，自性之理是：业与觉性，以及烦恼和果，痛苦所摄的一切法，做和体验之自性，如果考察则无，如果安住则任何都会生起。对此，由于本体本来没有，菩提心是大乐之界清净，不舍痛苦，大乐自然生起，说为大乐是无碍不可说，心识也远离执取为大乐，是如此显现，于他处是无法寻觅的。《大鹏》中说：“屠夫娼妓五无间，完全圆满是法之精华，大乐之外无其他。”如是通达意义之要点，自明觉显现为大乐，恶趣轮回本身显现为大乐，因此不运用对境而清净。如《大虚空》中所说：“于了悟之境是大乐，彼即是清净之世间。”如是宣说。于如是之状态中，过失和障碍，以及断灭之生处自然远离，因此没有希望和恐惧。如《精妙庄严》中所说：“菩提心乃大乐，散乱之说恒时生，悬崖本身即菩提心。”以及“身语意之大乐中，何处有过失之作为？谁会寻求过失之意义？”如是说。于《奇妙》中说：三千大千世界的一切，是佛陀圆满的安