Chinese
于是这样问道：无念大乐自显现，以分别之念见为二。自性清净如黄金，无始以来未见其义。此时何等之结合入，以信乐秘密义而入。能明之珍宝灯，以何者能净执著之垢？以何者能得大乐秘密？如是问已，智慧之王如是说：不可思议之时， 何者具足智慧之钥匙，珍重心性入于内。显现之相如何变，不作意而自住，执著之垢即得清净。如是说。菩提心智慧圆满续中，坛城秘密品第九。此后，智慧之王对心子金刚如是说：心性秘密咒之天，自性清净不需修。自住智慧光明故，非迎请本有而住。智慧普贤无有迁变，任运成就觉性无有寻觅故，舒放与收摄自然寂灭。自生殊胜大道者，取舍二无觉性之性。智慧中观离边，无有行道本已成佛。觉性离一切法性中，自明光中何者住，次第非有何不思。智慧普贤大道中，以智慧力何者入，具结合者离一切道。无有寻觅自生大乐者，以欲之勤作何者抛，次第入因果无余空。普贤自证光明中，以欲之结合何者入，离方自生义理离。根本清净如虚空般遍，清净非是执著之行境。无有增益空性之明点，无有形相与秘密心。分别种种体性中，不摇自性坛城中，以智慧日虽见一切，然极具结合瑜伽士，不见分别之相。不可思议何时，光明智慧义显现，然所见种种离于心。自生清净之轮中，自住觉性一切证，欲求结合种种不见。 此秘密之轮圆满，无因
English
Then he asked: In the self-appearance of unthinking great bliss, duality is seen through the appearance of analysis. Although the nature is pure like gold, its meaning has not been seen since beginningless time. At this time, what kind of union enters? It enters with devotion to the secret meaning. What kind of precious lamp illuminates? What removes the stain of grasping? What finds the secret of great bliss? Having asked this, the King of Wisdom said: In an inconceivable time, Whoever possesses the key of wisdom, cherishes the precious mind within. No matter how the appearance of phenomena changes, if you do not think about it and let it rest, the stain of grasping will be completely purified. Thus he spoke. From the Tantra of the Perfection of Wisdom of the Mind of Enlightenment, the Ninth Chapter, the Secret Chapter of the Mandala. Then, the King of Wisdom said this to the Mind-Hero Vajra: The secret of mind is the deity of mantra, pure in nature, so there is no need to purify it. Because the self-abiding wisdom is clear light, it is not invited, but has been present from the beginning. The wisdom of Kuntuzangpo is unchanging, and because spontaneously accomplished awareness is not sought, expansion and contraction naturally subside. The great path of self-arising distinction is the state of awareness without acceptance or rejection. Wisdom Madhyamaka is free from extremes, there is no path to travel, it is already enlightened. In the nature of reality, which is free from all awareness, whatever dwells in the self-luminous light, do not think of anything as being in sequence. On the great path of Wisdom Kuntuzangpo, whatever enters by the power of intelligence is separate from the path of all those who possess union. The spontaneously arising great bliss that is not sought, whatever is thrown away by the effort of desire, the entire sequence of cause and effect is empty. In the self-aware clear light of Kuntuzangpo, if one enters through the union of desire, one is separated from the meaning of self-arising that is free from bias. The root is completely pure, pervading like the sky. Purity is not the object of grasping. The bindu of emptiness without fabrication is without form and is the secret mind. In the essence of various analyses, from the unwavering self-nature mandala, although everything is seen by the sun of wisdom, the yogi who is extremely united does not see the appearance of analysis. In an inconceivable time, although the meaning of clear light wisdom appears, whatever is seen is separate from the various minds. In the wheel of self-arising purity, self-abiding awareness realizes everything, and the desire for union does not see various things. This secret wheel is complete, without cause.
Tibetan
་གྱུར་རང་གནས་པ། །དྲི་མེད་སྙིང་པོར་རང་གསལ་བས། །རྒྱུ་རྐྱེན་འདོད་པའི་ངོ་བོས་སྟོང་། །གང་ཞིག་རྒྱུ་བྲལ་ངོ་བོ་ཉིད། །དཔེ་ནི་རི་བོང་རྭ་བཞིན་ནོ། །རྒྱུ་མེད་རྒྱུས་བསྐྱེད་དེ་དང་འདྲ། །རང་གནས་ཡེ་ཤེས་གདོད་ནས་གྲུབ། །གང་དག་དག་པའི་འཁོར་ལོ་ལ། །སྦྱོར་འདོད་རྒྱུ་རྩོལ་གང་ཞིག་ན། །མཐུན་པ་ཉིད་དམ་མི་མཐུན་པ། །ཐུག་པ་མེད་དེ་གང་ལ་འཐད། །ཁྱད་པར་མ་གྲུབ་འོད་གསལ་ཉིད། །མ་བཅོས་རང་བཞག་ཉིད་དུ་བདེ། །བཅོས་མེད་དགོངས་པ་ཅི་ཡང་མིན། །གཞན་ལ་དེ་ན་དེ་བཞིན་པས། །ཤེས་པ་དུ་མ་གང་ལ་ངེས། །དེ་འདོད་ཉིད་ལ་དེ་ལྟར་འགྱུར། །རྩོལ་འཇུག་གང་ལ་དེ་དོན་ལ། །མཐར་འགྱུར་དེ་ལ་དེ་བཞིན་འབྱུང་། །དེས་ན་གནས་པའི་དོན་ཡིན་ན། །བདེ་ལྡན་རིག་པའི་སངས་རྒྱས་ལ། །རྟོག་པའི་རྣམ་པ་ཀུན་མེད་པས། །གང་ཞིག་འབྲས་བུ་ཇི་ལྟར་འདོད། །སྦྱོར་ལྡན་དོན་ལ་ཡིན་པས་ན། །དེ་བཞིན་ཐམས་ཅད་དག་པའང་འགྱུར། །ཞེས་གསུངས་སོ། །བྱང་ཆུབ་ཀྱི་སེམས་ཡེ་ཤེས་རྫོགས་པའི་རྒྱུད་ལས། རིག་པ་རྒྱུ་རྐྱེན་གྱིས་བསྐྱེད་པ་དང་བྲལ་བར་བསྟན་པའི་ལེའུ་སྟེ་བཅུ་པའོ།། །། བྱང་ཆུབ་ཀྱི་སེམས་ཡེ་ཤེས་རྫོགས་པའི་རྒྱུད་ཅེས་བྱ་བ་རྫོགས་སོ།། །།རྒྱ་གར་གྱི་མཁན་པོ་ཤྲཱི་སིང་ཧ་དང་། བོད་ཀྱི་ལོཙྪཱ་བ་བཻ་རོ་ཙ་ནས་དྷ་ཧེ་ནའི་འདུ་ཁང་དུ་བསྒྱུར་བའོ།། །།
Chinese
转成安住自性中，无垢心性自明现，因缘希求本体空，何者离因乃自性，譬如兔角一般啊！无因生因即如是，自性本智本已成，何者清净之轮中，欲合因勤为何者？顺同抑或不顺同？无有边际于何适？差别未成光明性，无整自然安住中，无造作之意为何？于他彼处即如是，诸多知识于何定？彼欲自性即如是，勤入于何彼义上，终变彼上即如是，是故安住之义者，具乐明智之佛陀，分别之相皆无有，何者果位如何欲？具合义上乃是故，如是所有皆清净，如是宣说也。菩提心智慧圆满续中，开示明智远离因缘所生之品第十。菩提心智慧圆满续名为圆满。印度堪布师利僧诃和，藏地译师毗卢遮那于达黑那之集会处所译。
English
Transformed into abiding in its own nature, In the stainless essence, self-manifesting, The nature of desiring causes and conditions is empty, What is devoid of cause is the very nature, Like a rabbit's horn! Creating cause from no cause is like that, The self-existing wisdom is primordially accomplished. In the wheel of what is pure, What is the desire to unite with cause and effort? Is it harmonious or disharmonious? What is suitable without limit? Difference not established, the nature of clear light, Comfortable in the uncorrected, self-abiding state, What is the meaning of non-fabrication? In that other place, it is just like that, Where are the many knowledges determined? That desire itself becomes like that, Where does diligence enter, on that meaning? Ultimately changing, it occurs like that on it. Therefore, if it is the meaning of abiding, For the Buddha of bliss-endowed wisdom, Since all aspects of conceptualization are absent, How does one desire the result? Since it is on the meaning of possessing union, Likewise, all becomes pure. Thus it was said. From the Tantra of the Perfection of Wisdom of Bodhicitta, the tenth chapter, which teaches that wisdom is separate from being produced by causes and conditions, is complete. The Tantra of the Perfection of Wisdom of Bodhicitta, called, is complete. Translated by the Indian Abbot Śrī Siṃha and the Tibetan translator Vairochana at the assembly place of Dhāhena.