Chinese
沃洛秘密续中，显示如是之理品第九。理智之王对金刚萨埵宣说了关于因果如月的此义：舍弃执著于我的错误，心被无我之错觉所蒙蔽，即使见到极微之尘，心中也无有痛苦，这是颠倒。希求十二缘起，也是以分别念颠倒了无分别。执著心为实有之物，心于无实有中颠倒。于二取无有之空性心，心于无有基础中执著。视清净与不清净为二，以欲望之力的修行，没有获得能成之果。希求三种加持，也是以无生之勤作，扰乱了自生。探求方便与智慧之处，也是以勤作之教言束缚了无勤。观待法界与智慧，也是以无有偏袒而违背了任运之义。于人身安住之心性，于无有偏颇中解脱执著。无为大圆满，以证悟自性而解脱执著。断绝一切忆念，安住于智慧自性，是自愿自住之大。如是宣说。智慧轮秘密续中，讲述乘之差别的品第十。理智之王对金刚萨埵说道：于自住自生之大中，从根本上清净习气错觉，舍弃名为执著之行。各种心所造作之见解，也有因果执著和未觉察。舍弃平等放任之黑暗，以及贪恋于意，无有关联如虚空之义，以无执著自显现之义证悟，舍弃无有执著之行。从本以来清净之自性，与从基础中产生错觉之行，以及执取根之境，舍弃所缘之缘的行。如是之理不由心为，显现之相眼睛所见为何，证悟之理无有执著而证悟。成就之行不由心为。譬如太阳之精华，如同黑暗之地清净，而无有光明之自性。如是若证悟无勤之佛，如同错觉之地清净。若具足无有显现，则于普贤中清净。
English
From the Tantra of the Secret Wheel, the ninth chapter, which shows the way things are. The King of Knowledge spoke this meaning of cause and effect like the moon to Vajrasattva: Abandon the desire to grasp wrongly as self. The mind is obscured by the delusion of selflessness. Even seeing the finest dust, there is no suffering in the mind, which is inverted. Desiring the twelve links of interdependence is also inverted by conceptual thought without conception. Grasping the mind as a real thing is also inverted in the mind without reality. The mind of emptiness without duality, the mind grasps without a basis in the mind. Viewing purity and impurity as two, with the practice of the power of desire, there is no attainment of the accomplishing result. Desiring the three blessings is also spoiling the self-arisen with unborn effort. The place to look for means and wisdom is also binding the effortless with the effort of instructions. Viewing the expanse and wisdom is also contradicting the spontaneous meaning with impartiality. The nature of the mind residing in the human body is to turn away from attachment without bias. The great perfection of non-action is to turn away from attachment by realizing the nature. Abandoning all memory, abiding in the nature of wisdom, is the great self-will and self-abiding. Thus it was said. From the Tantra of the Secret Wheel of Wisdom, the tenth chapter, which discusses the distinctions of vehicles. The King of Knowledge spoke to Vajrasattva: In the great self-abiding and self-arising, purify the habitual delusions from the root. Abandon the activity called grasping. The various mentally constructed views also have attachment to cause and effect and are not perceived. Abandon the darkness of equanimity and indifference, as well as the desire in the mind, the meaning of unrelatedness like the sky, by realizing the meaning of unattached self-appearance, abandon the activity of non-attachment. From the beginning, the pure nature, and the activity of delusion arising from the basis, as well as the objects grasped by the senses, abandon the activity of the object as a condition. The way things are is not done by the mind, but whatever appears to the eye, the way to realize is to realize without attachment. The activity of accomplishment is not done by the mind. For example, the essence of the sun, like a dark place, is pure, but there is no nature of light. Likewise, if one realizes the meaning of the effortless Buddha, it is pure like a place of delusion. If one possesses non-appearance, then one is pure in Samantabhadra.