Chinese
首先，关于人的修行，有些人对听闻的词句有很大的智慧，有些人对思考的词义解释有很大的智慧，也有些人对修行的词义有很大的智慧。其特征是：听闻智慧的特征是：广泛听闻，不分派别，对每个词句没有遗漏地了解。断除内外的一切戏论。思考智慧的特征是：对心的词和义进行分析和阐述。修行智慧的特征是：词义完全正确地在相续中生起。其本身是：通过修行，烦恼和过失全部消除，证悟的传承在心中显现。远离一切。智慧的对境是：词义部分或全部的指示是：听闻智慧的对境是词。思考智慧的对境是词义的一部分。最主要的是。修行智慧的对境是对任何词义都不作分别。指示智慧的作用途径是：听闻智慧能断除一切戏论，无论是语言的戏论、知识的戏论，还是内外之词。从确定结论到最终不让任何想法进入。思考智慧能区分词义，从而脱离对词的执着。修行智慧能断除错乱的分别念和烦恼的分别念，从而安住于无分别的智慧之中。指示智慧的系缚。其合理性是：听闻智慧的系缚是：例如，听到非常悦耳动听的奇妙故事，就像使人的心感到高兴一样；仅仅听闻甚深之法，就能生起特殊的信心；那人的心感到高兴，我慢等平息，从而生起广大的菩提心；了解和认识内外宗派的特征是听闻的智慧。思考智慧的系缚是：聪慧者的领悟力增长，词句也随之增长。例如，一个有欲望的人，越是思考，欲望就越增长，就像思考没有尽头一样；同样，思考词句，词句也没有尽头。以心智的思辨突破词句的界限是：正确的思考之词随后是意义。不是智慧。法性原本就是没有造作的。
English
Firstly, regarding the meditation of individuals, some have great wisdom in the words they hear, some have great wisdom in explaining the meaning of the words they contemplate, and some also have great wisdom in the meaning of the words they meditate on. Its characteristics are: The characteristic of the wisdom of hearing is: hearing extensively, without bias, knowing each word without omission. Cutting off all elaborations, both internal and external. The characteristic of the wisdom of contemplation is: analyzing and explaining the words and meanings of the mind. The characteristic of the wisdom of meditation is: the meaning of the words arising in the continuum completely correctly. Its very nature is: through meditation, all afflictions and faults are eliminated, and the lineage of realization manifests in the mind. Abandoning all from afar. The object of wisdom is: indicating part or all of the meaning of words is: The object of the wisdom of hearing is words. The object of the wisdom of contemplation is part of the meaning of words. Most importantly. The object of the wisdom of meditation is not conceptualizing any meaning of words. Indicating the path of the function of wisdom is: The wisdom of hearing can cut off all elaborations, whether it is the elaboration of language, the elaboration of knowledge, or internal and external words. From determining the conclusion to ultimately not allowing any thought to enter. The wisdom of contemplation can distinguish the meaning of words, thereby freeing oneself from attachment to words. The wisdom of meditation can cut off the deluded conceptual thoughts and the conceptual thoughts of afflictions, thereby abiding in non-conceptual wisdom. Indicating the binding of wisdom. Its rationality is: The binding of the wisdom of hearing is: For example, hearing a very pleasant and wonderful story is like making a person's heart happy; merely hearing the profound Dharma can generate special faith; that person's heart feels happy, pride and other emotions subside, thereby generating a vast Bodhicitta; understanding and recognizing the characteristics of internal and external tenets is the wisdom of hearing. The binding of the wisdom of contemplation is: the intelligence of the wise increases, and words also increase accordingly. For example, a person with desire, the more they think, the more their desire increases, just like thinking has no end; similarly, contemplating words, words also have no end. Breaking through the boundaries of words with mental speculation is: correct words of thought are followed by meaning. It is not wisdom. The nature of Dharma is originally uncreated.
Chinese
于心性中，对于忆念思虑之心的意义，以精要之法，连同究竟之词句，欺骗自性真实。于如是性之意义，以思维把握意义之尺度，言词之戏论止息之时，获得言词之意义，断除犹豫二念。于未散乱之状态中，即是思维之智慧。将思维之智慧安立为禅修之智慧的合理性是：听闻与思维之自性，于真实之实相上，延长禅修时间，由此，通达所应获得之三身五智之法界，领会果之意义，则知晓之智慧，乃由禅修之事业所生，是为智慧之理。哦！显示智慧之摄略是：因未以实相智慧证悟，故听闻之意义成为口头语。以宗派之智慧，因未证悟究竟，故未获得思维之意义，未能止息戏论。陷入歧途，乃是心识随逐言词之故。显示禅修智慧之歧途是：以体验而生暖相。言词之组合与辨别，是缺乏实修之征象。学者沦为世间之欲求。是也！显示智慧之界限是：在未体验听闻之意义的意义之味之前，乃至断除犹豫二念之前。智慧之界限是：在未证悟法之前，必须听闻。此后，无需听闻，以思维即可。若能掌握言词，理解意义，即是听闻圆满。思维智慧之界限是：在言词与意义融为一体，能够实修之时，在未融合之前。即是思维智慧圆满。禅修智慧之界限是：烦恼未尽，分别念已尽，则无需禅修。直至烦恼与分别念已尽，则无需思维，以禅修即可。此时，禅修智慧圆满，法已穷尽。是也！显示智慧之量度是：上师听闻之量度是：了知言词无有增减，且不颠倒地看待经续之意。通达之时，即是听闻智慧圆满。先前思维之量度是：对于未曾见闻、未曾观察之所有法，内外密诀之思辨皆能涵盖，且能理解意义之时，即是思维智慧圆满，通达意旨。是也！种种显现
English
In the nature of mind, regarding the meaning of remembrance and thought, the essential Dharma, along with the ultimate words, deceives self-nature reality. Regarding the meaning of suchness, using thought to grasp the measure of meaning, when the proliferation of words ceases, the meaning of words is obtained, and doubt and hesitation are cut off. In a state of non-distraction, it is the wisdom of thought. The reason for establishing the wisdom of thought as the wisdom of meditation is: the nature of listening and thinking, on the true reality, prolonging the time of meditation, thereby, understanding the Dharmadhatu of the Three Kayas and Five Wisdoms to be obtained, comprehending the meaning of the fruit, then the wisdom of knowing arises from the activity of meditation, which is the reason for wisdom. Oh! Showing the summary of wisdom is: because the reality has not been realized by wisdom, the meaning of listening becomes mere lip service. With the wisdom of sectarianism, because the ultimate has not been realized, the meaning of thought has not been obtained, and proliferation has not been stopped. Falling into deviation is because the mind follows words. Showing the deviation of meditation wisdom is: warmth signs arise from experience. The combination and differentiation of words are signs of a lack of practice. Scholars are reduced to worldly desires. Yes! Showing the boundary of wisdom is: before experiencing the taste of the meaning of listening, until doubt and hesitation are cut off. The boundary of wisdom is: before realizing the Dharma, one must listen. After that, there is no need to listen, thinking is enough. If one can grasp the words and understand the meaning, then listening is complete. The boundary of thinking wisdom is: when words and meaning are integrated and one knows how to practice, before integration. That is the completion of thinking wisdom. The boundary of meditation wisdom is: when afflictions are exhausted and discursive thoughts are exhausted, then there is no need to meditate. Until afflictions and discursive thoughts are exhausted, then there is no need to think, meditation is enough. At this time, meditation wisdom is complete, and the Dharma is exhausted. Yes! Showing the measure of wisdom is: the measure of the Lama's listening is: knowing the words without excess or deficiency, and viewing the meaning of the Sutras and Tantras without inversion. When understood, it is the completion of listening wisdom. The previous measure of thinking is: for all Dharmas that have not been seen or observed, the speculation of inner and outer esoteric instructions can be included, and when the meaning is understood, it is the completion of thinking wisdom, and the intention is understood. Yes! Various appearances
Chinese
在此处禅修的程度是，无论从内外哪个角度来看，都不会产生。指示：要么在法性中无离地显现，要么在等持和后得之间无差别地显现为平等性，这就是禅修智慧的升起。指示智慧的果实是：听闻智慧的果实是：找到意义的本质，并从语言的怀疑和二心中解脱出来，断绝了戏论的边际。思维智慧的果实是：区分法与非法。禅修智慧的果实是：不被烦恼所控制，解脱后获得正确的智慧。第一个体验，中间的暖相，最后的征兆圆满，从而获得遍知智慧的果实。此外，通过听闻智慧，断绝了外在语言和文字的束缚，从而获得化身。通过对意义的思维智慧，断绝了内在的束缚，从而获得报身。通过禅修智慧，确定了秘密智慧和法性的束缚，断绝了束缚，从而获得法身。《智慧总摄灯》圆满结束，由大学者贝玛拉莫扎所著。愿与有缘分的业力者相遇！རྒྱ་རྒྱ་རྒྱ༔ གུ་ཧྱ༔ 顶礼薄伽梵自性清净智慧！这部《智慧总摄灯》通过十三个要点来阐述：第一，智慧的三个因是：不被显现所夺，不被知识所改变，事物边际的穷尽，这三个。智慧的三个自性是：安住于自生，不变异，具有本初的光芒。智慧的三个特征是：清晰，不混杂，本初空性且圆满。智慧的三个光芒是：念头穷尽，清晰而不分别，心识边际的穷尽。智慧的自性是自明无执。所执有三种：如同医生通过诊断来识别疾病，从而消除疾病并获得安乐。对于这种智慧，不追溯过去，不迎接未来，对现在没有执着。将其运用于道上是：如同智慧总摄的虚空中升起太阳般地运用于道上。如同将智慧安住的窍诀放入乌龟壳中般地运用于道上。智慧的力量是：在五根门上显现：人
English
The extent of meditation in this place is that no birth occurs no matter which way one looks, whether externally or internally. Instruction: Either it arises without separation in the nature of reality, or it arises merely as equality without difference between equipoise and subsequent attainment. This is the arising of the wisdom of meditation. Instruction on the fruit of wisdom: The fruit of the wisdom of hearing is: Finding the essence of meaning and being free from doubt and duality of words. The limit of elaboration is cut off. The fruit of the wisdom of thinking is: Distinguishing between dharma and non-dharma. The fruit of the wisdom of meditation is: Not being under the power of afflictions, and after liberation, obtaining correct wisdom. The first experience, the intermediate warmth, and the final sign are perfected, thereby obtaining the fruit of omniscient wisdom. Furthermore, through the wisdom of hearing, the outer bonds of words and letters are cut off, thereby obtaining the Nirmanakaya. Through the wisdom of thinking about meaning, the inner bonds are cut off, thereby obtaining the Sambhogakaya. Through the wisdom of meditation, the bonds of secret wisdom and the nature of reality are determined, and the bonds are cut off, thereby obtaining the Dharmakaya. The "Lamp of Condensed Wisdom" is completed, written by the great teacher Vimalamitra. May it meet with fortunate karmic individuals! རྒྱ་རྒྱ་རྒྱ༔ གུ་ཧྱ༔ Homage to the Bhagavan, the self-purified wisdom! This "Lamp of Condensed Wisdom" is taught through thirteen points: First, the three causes of wisdom are: Not being robbed by appearances, not being changed by knowledge, and the exhaustion of the limits of things, these three. The three essences of wisdom are: Abiding in self-origination, being immutable, and possessing primordial radiance. The three characteristics of wisdom are: Clarity, non-mixture, and being primordially empty and complete. The three radiances of wisdom are: Exhaustion of thought, clarity without conceptualization, and exhaustion of the limits of mind. The nature of wisdom is self-luminous and without grasping. There are three aspects to grasping: Like a skilled doctor identifying a disease through diagnosis, thereby eliminating the disease and obtaining happiness. For this wisdom, do not cut off the traces of the past, do not welcome the precursors of the future, and there is no grasping in the present. Carrying it on the path is: Like the sun rising in the sky of the totality of wisdom, carry it on the path. Like placing the pith instructions of abiding wisdom in a tortoise shell, carry it on the path. The power of wisdom is: It arises in the five sense gates: Peopl