Chinese
断绝一切戏论，证悟法性时， 于自明之光中，安住于何等定境？ 并非次第，勿作他想。 于普贤智慧，无取舍之大道上， 各以自心之欲力，于义精进，随入何果，皆与具勤之方便相应，远离一切有勤之乘。 不以希求而勤求果，乃是远离因缘之自生大乐之义。 各以自欲果之勤求，随逐何者？ 次第趣入之八勤之因与果之欲求，皆已空寂。 于普贤自明，无偏颇之光明中， 若以四边之欲求方便，随入何果，则已远离四边六端之方，亦已远离自生无方之义。 基之根本，从始即已清净，如虚空般，于一切法上，执持分别念，不成错乱之行境。 于事物上，无有增益之空性明点， 无有形相之相，亦无执持彼之分别念，是为秘密之心。 以心所测度之种种错乱之自性， 于三时中不动摇，乃是自性之坛城，周遍安住。 虽见自住之智慧日，明照一切义， 然于极是之义上，以证悟串习而具足之瑜伽士， 不见所测度之错乱之丝毫。 于以心不可思议之时，所证悟者， 虽现自性光明之智慧义， 然已远离所取之境，所见之种种心，八识聚。 于自生清净之轮中， 虽已现证自住之实义觉性， 然不见各自证悟之方便欲求。 此秘密之圆满轮， 非由因而生，乃至于究竟自住之果位上， 以所测度之无垢，彼极明了， 空性是欲求以因与缘所生之体性。 若有自生智慧，是无离因之体性者， 则如驴角。 无因生因，即与彼同。 非由因缘所生，乃是自住之智
English
When severing all elaborations and realizing the nature of reality, In the self-luminous light, where does the stillness abide? It is not gradual, do not think otherwise. In the great path of Samantabhadra's wisdom, without acceptance or rejection, Each with the power of their own mind's desire, diligently striving for the meaning, whatever fruit they enter is in accordance with the diligent means, and is separate from the path of all diligent vehicles. Not striving for the fruit with desire, it is the meaning of the spontaneously arising great bliss that is free from causes and conditions. Each with the diligence of desiring their own fruit, whatever is pursued, The desire for the causes and fruits of the eight gradual entries of diligence are all empty. In the clear light of Samantabhadra's self-awareness, without bias, If one enters any fruit with the desire for means in the four directions, then it is separate from the four directions and six extremes, and also separate from the meaning of the spontaneously arising non-directional. The root of the ground is pure from the beginning, like the sky, on all phenomena, holding onto conceptual thoughts does not become the object of mistaken action. The empty bindu without any imputation on things, Without the characteristic of form, and without the conceptual thought that grasps it, is the secret mind. The nature of the various confusions measured by the mind, Unmoving in the three times, is the mandala of self-nature, dwelling all-pervasively. Although the sun of self-abiding wisdom is seen, clearly illuminating all meanings, Yet for the yogi who is endowed with the attainment of realization through familiarity with the ultimate meaning, Not even a particle of the measured confusion is seen. At the time of realizing what is inconceivable by the mind, Although the meaning of the self-luminous wisdom of self-nature appears, It is separate from the object of what is grasped, the various minds that are seen, and the eight aggregates of consciousness. In the wheel of self-arising purity, Although the self-abiding true meaning of awareness is fully realized, Yet no various desires for the means of one's own realization are seen. This secret, complete wheel, Is not produced by cause, but abides in the ultimate self-abiding fruit, With the measured stainlessness, it is extremely clear, Emptiness is the nature of desiring to be produced by cause and condition. If there is self-arising wisdom, which is the nature of being without separation from cause, Then it is like a donkey's horn. Without cause, causing cause, is the same as that. Not produced by cause and condition, but the self-abiding wisdom
Chinese
本来就是从原始状态成就的。 在纯净的因果愿望之轮中， 那些想要结合的特征者，以及努力的咒语者， 如果生起与因果相符之物，因果不相符。 如果成就，则没有想法，这又适合于谁呢？ 如果因果的差别没有成就，自性就是光明。 不加修改地安住于自性中就是安乐。 不加修改的见解什么也不是。 在其他地方，它就是那样。 一个觉知如何能确定为多个？ 那个因就是想要，它就那样转变。 如果想要超越努力和进入， 最终它就从那里产生。 因此，如果它是本来就存在之义， 对于具有安乐的觉性佛陀， 由于没有分别念的一切相状， 如何想要将由某物所生的果作为道？ 如果结合存在于意义之中， 那么，所有需要都会如是转变。 如是说。 《宝轮圆满智慧》中， 第十章：宣说觉性远离因缘生起。 《宝轮圆满智慧续》圆满。 印度班智达师子贤和藏族法师毗卢遮那在德合那的集会处翻译。 注疏是色班琼在祖隆寺校对后补充的。 《续圆满智慧》色班琼的注释。
English
It is accomplished from the very beginning. In the wheel of pure desires of cause and effect, Those who want to combine characteristics, and those who strive with mantras, If what is in accordance with cause and effect arises, cause and effect are not in accordance. If accomplished, there is no thought, to whom is it suitable? If the difference of cause and effect is not accomplished, the nature is luminosity itself. To rest in one's own state without modification is bliss. The view without modification is nothing at all. Elsewhere, it is just like that. How can one awareness be determined as many? That cause is desire itself, it transforms in that way. If one desires to transcend effort and entry, Ultimately, it arises from that. Therefore, if it is the meaning of being present from the beginning, For the Buddha of awareness who possesses bliss, Since there are no aspects of conceptualization, How does one desire to make the fruit born from something the path? If union exists in meaning, Then, all needs will transform in that way. Thus it is said. From the Precious Wheel of Perfect Wisdom, The tenth chapter: Explaining that awareness is separate from being produced by causes and conditions. The Precious Wheel of Perfect Wisdom Tantra is complete. Translated by the Indian Pandit Shri Singha and the Tibetan monk Vairochana at the assembly hall of Dhehena. The commentary was supplemented by Sei Banchung after being reviewed at Zulung Monastery. The Commentary on the Tantra of Perfect Wisdom by Sei Banchung.