Chinese
沃洛秘密续中，显示如是之理的第九品。理智之王对金刚萨埵宣说了关于因果的这个譬喻之义：舍弃执著于我的错误观念，心被无我的错觉所蒙蔽，即使见到微细的尘埃，也是心中无贪的颠倒。想要十二缘起，也是以无念的念头颠倒。执着于心之事物，也是心中无实有的颠倒。无二的空性之心，是心中执着于无根基的心。视清净与不清净为二，以欲望之力的修行，无法获得修行之果。想要三种加持，也是以无生的勤奋扰乱了自生。探求方便与智慧之处，也是以勤奋的教导束缚了无勤。观察法界与智慧，也是以无偏颇而违背了任运之义。明了安住之心的自性，不带偏见地遣除执着。无为大圆满，以证悟自性而遣除执着。断绝一切念头，安住于智慧自性，是随心所欲的自在。如是说。智慧轮秘密续中，讲述乘之差别的第十品。理智之王对金刚萨埵开示：于自住自生大之中，从根本上清净习气错觉，舍弃名为执着的行为。各种心所造作的见解，也有因果执着和无知。舍弃平等昏暗，以及贪恋于意，无关联如虚空般的意义，以无执自显之义证悟，舍弃无执着的行为。本初自性清净，与从根本上错觉的行为，以及执取根境之处，舍弃所缘之缘的行为。如是之理不由心造作，显现之相无论眼睛显现什么，证悟之理无执着地证悟。成就不由心造作。譬如太阳的精华，若如黑暗般，则大地清净且无光明的自性。同样，若证悟无勤之佛的意义，则如错觉般，大地是清净的。若具足无相，则于普贤王如来中清净。
English
From the Tantra of the Secret Wheel of Or, the ninth chapter, which shows the way it is. The King of Knowledge spoke this meaning of the analogy of cause and effect to Vajrasattva: Abandon the desire to wrongly grasp at self, the mind is obscured by the illusion of no-self, even seeing the finest dust, it is the perversion of no attachment in the mind. Wanting the twelve links of dependent origination is also a perversion of thought with non-thought. Grasping at the objects of the mind is also a perversion of non-existence in the mind. The mind of emptiness, which is without duality, is the mind that grasps at the rootless in the mind. Viewing purity and impurity as two, with the practice of the power of desire, there is no attainment of the fruit of practice. Wanting the three blessings is also to corrupt the self-born with the effort of the unborn. The place to look for means and wisdom is also to bind the effortless with the instructions of effort. The view of the realm of reality and wisdom is also to contradict the spontaneous meaning with impartiality. The nature of the mind that abides is to turn away from attachment without bias. The great perfection of no action is to turn away from attachment by realizing the nature. Abandoning all thoughts, abiding in the nature of wisdom, is the great self-will of self-abiding. Thus it was said. From the Tantra of the Secret Wheel of Wisdom, the tenth chapter, which speaks of the distinctions of the vehicles. The King of Knowledge spoke to Vajrasattva: In the great self-abiding, self-born, from the very beginning, purify the habitual illusions, abandon the activity called grasping. The various views fabricated by the mind also have attachment to cause and effect and unawareness. Abandoning the darkness of equanimity, and the desire in the mind, the meaning of being unrelated like the sky, by realizing the meaning of self-display without attachment, abandon the activity of being without attachment. From the beginning, the nature is pure, and the activity of illusion from the ground, and the place where the senses are grasped, abandon the activity of the object as a condition. The way it is cannot be made by the mind, whatever the appearance of the eye may show, the way to realize it is to realize it without attachment. Accomplishment is not made by the mind. For example, the essence of the sun, if it is like darkness, then the earth is pure and there is no nature of light. Similarly, if one realizes the meaning of the effortless Buddha, then like illusion, the earth is pure. If one possesses no appearance, then one is pure in Samantabhadra.