Chinese
无有执着，显现空性；以耳听闻，声响空性；以鼻觉知，气味空性；以舌体验，安乐空性；无身执着，触感空性；于五种智慧之功德中：融入而不昏昧，明晰而不散乱，空性而不中断，安住而无碍，事物而不执为实有。又或者，智慧之功德是：以五种智慧了悟，五种烦恼显现为智慧。智慧安住之处或五种道是：于自心之中央，觉性之王以自性光明而安住。于命脉（Romena）中，明点之精华如芥子般安住；于左脉（Kyangma）中，风之精华如芝麻般安住；于中脉（Kundhar）中，光之精华如豌豆般安住；于阿瓦都帝（Awadhuti）中，觉知之精华如马尾的三分之一般安住。智慧生起的四门是：右眼使智慧显明，从（右眼）生起具足明点空性的灯；左眼生起自生智慧之灯，生起智慧；右耳生起法界清净之灯；左耳生起勾环水之灯，生起五门之觉知。智慧的分类有两种：根本安住之智慧和执相之智慧。根本安住有三种：本体本净之智慧，自性任运成就之智慧，以及以大悲照亮一切觉性，一切解脱之智慧。因此，觉性本身从未错乱，本体本初即安住于本净之智慧中，是轮回无始之要点；觉性以其自性遍布一切，安住于自性任运成就之智慧中，知晓此要点者不可能不成佛；觉性显现为多种多样，以大悲安住于一切解脱之智慧中，无需勤作而获得完全解脱。执取相状之智慧有五种：从法性之自性中，五种智慧无有差别地汇聚于法性中，显明而不停滞，是法界体性智；本体安住于本净之中，轮回与涅槃的影像显现，是如镜之智；不离自己的根本，并且平等了知一切法，平等本身遍布无有分别，是平等性智；无有贪执的显明是，个别观察的显现
English
Without grasping, appearance is emptiness; with the ear hearing, sound is emptiness; with the nose sensing, smell is emptiness; with the tongue experiencing, bliss is emptiness; without body grasping, touch is emptiness. In the five qualities of wisdom: merging without dullness, clarity without distraction, emptiness without interruption, abiding without obstruction, things without grasping as real. Or rather, the qualities of wisdom are: realizing the five wisdoms, the five afflictions manifest as wisdom. The five places or paths where wisdom abides are: in the center of one's heart, the king of awareness abides, self-illuminating. In the Romena channel, the essence of bindu abides like a mustard seed; in the Kyangma channel, the essence of wind abides like a sesame seed; in the Kundhar channel, the essence of light abides like a pea; in the Awadhuti channel, the essence of awareness abides like one-third of a horse's tail. The four doors through which wisdom arises are: the right eye makes wisdom clear, from which arises the lamp of emptiness with bindu; from the left eye arises the lamp of self-born wisdom, generating wisdom; from the right ear arises the lamp of the pure realm of reality; from the left ear arises the lamp of the hook-water, generating the knowledge of the five senses. The divisions of wisdom are two: the wisdom of the ground of being and the wisdom of grasping at characteristics. The ground of being has three: the wisdom of essence being primordially pure, the wisdom of nature being spontaneously present, and the wisdom of compassion dawning on all awareness, the wisdom of all liberation. Therefore, awareness itself has never been mistaken, and essence from the beginning abides as the wisdom of primordial purity, which is the key to samsara having no beginning; awareness, with its nature pervading all, abides as the wisdom of spontaneously present nature, and those who know this key cannot possibly not attain Buddhahood; awareness dawns in various ways, and with compassion abides as the wisdom of all liberation, so that one is completely liberated without needing to make effort. The wisdom of grasping at characteristics is fivefold: from the nature of reality, these five wisdoms gather in the nature of reality without being different, clarity without obstruction is the wisdom of the Dharmadhatu; the essence abiding in primordial purity, the images of samsara and nirvana appear, is mirror-like wisdom; not moving from one's own ground, and knowing all dharmas equally, that equality itself pervades without discrimination, is equality wisdom; the clarity without attachment is the appearance of individual discernment.
Chinese
以各自的方式显现其特征，是为智慧。在《勤奋修持之教言》中说：若无智慧，则无功德增长，亦无菩提。如海般的诸佛之法皆将不存。如是说。自性成立，远离一切边际，是为精进之智慧。其定义是：本来智慧恒常不断地存在。执着的佛陀不是由因所生，不是由缘所毁，没有来去，在一切时中恒常存在，不依赖于方所和先后。知识是：如实知晓事物本性的知识。证悟显现的佛陀，将自己视为与他人不同，以证悟之钉钉牢，从而进入不退转之地。将智慧认知为超越心识的伟大之物并加以重复：不由道而得之果，于基位解脱。于俱生本净中证悟而自显。不由错觉所转变之智慧，本自存在。不由教言而生之智慧，无作者故不依赖于传承之证悟，佛陀不由因所生，不由心所生之佛陀，不由子而解脱，不由法而生之信心，于母位子解脱故，不由修习而生之体验，观视时超越能观之智慧，未见故而观视，不由上师而生之自身安住方式之意义，不由我执而生，众生于自身解脱故，见行不分离故，智慧于自身明晰，修习体验不束缚心识故，不分离故，无散乱之智慧自显，二取分离故，自生大智慧自现。名为《智慧总摄灯》。大阿阇黎贝玛拉，以铜字书写。穆德拉所著圆满。རྒྱ་རྒྱ་རྒྱ༔ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)愿与具缘者相遇。顶礼吉祥金刚萨埵。此《明智总摄灯》以八个要点阐述：认识明智的自性，明智的定义，明智的分类，明智确定为三身，明智确定为见、修、行三者，明智确定为独一明点，明智开示为超越善恶，明智确定为三种安住方式，以及
English
Appearing as the characteristics of individual ways is wisdom. In the "Exhortation of Diligent Practice," it says: Without wisdom, there is no increase of qualities, and no enlightenment. All the Buddha's teachings, like the ocean, would cease to exist. Thus it is said. That which is naturally established, free from all extremes, is the wisdom of diligent action. The definition is: From the beginning, wisdom continuously abides without ceasing. The apprehended Buddha is not produced by causes, not destroyed by conditions, has no coming or going, and constantly abides from the beginning at all times, not depending on direction or before and after. Knowledge is: Knowing the knowledge of that very thing as it is. The Buddha of manifest realization, placing oneself as different from others, is nailed down by the nail of realization, thereby pressing down the ground of non-retrogression. Introducing and repeating wisdom as the great transcendence of mind: The fruit not traversed by the path, liberated on the ground. Self-appearance through realization in spontaneous perfection and primordial purity. Wisdom not transformed by delusion, abiding from the beginning. Wisdom not arising from scripture, realization not relying on lineage because there is no maker, Buddha not produced from cause, Buddha not arising from mind, not liberated in the son, faith not arising from Dharma, experience not arising from meditation because the son is liberated in the mother, wisdom that transcends the observer when looking, looking because it is unseen, the meaning of one's own way of abiding not arising from the lama, beings liberated in themselves because of not grasping at self, because view and conduct are inseparable, wisdom is clear in itself, because meditative experience does not bind the mind, because it is inseparable, the self-appearance of wisdom without distraction, because dualistic grasping is separate, great self-born wisdom arises by itself. This is called "The Lamp of Condensed Wisdom." The great teacher Vimalamitra, written in copper letters. Completed by Mutra. རྒྱ་རྒྱ་རྒྱ༔ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) May it meet with a fortunate one. Homage to glorious Vajrasattva. This "Lamp of Condensed Awareness" is taught with eight general topics: Identifying the nature of awareness itself, the definition of awareness, showing the divisions of awareness, establishing awareness as the three kayas, establishing awareness as the three of view, meditation, and action, establishing awareness as the single bindu, showing awareness as transcending virtue and vice, and establishing awareness as the three ways of abiding, and
Chinese
第八。其中第一个叫做自性智慧，是脱离了心、意、念的，具有敏锐觉知，清晰透彻，从深处涌现，带有清新之感，本体难以把握，但自性缓慢沉淀，当境为空和觉性金刚链相遇时，觉性是无误的智慧。它清晰透彻，虽然明亮，但境，所取和知识都成为自我，没有执着。显现是觉性的自显，显现，生起是自生，基，安住是自安住，所见是智慧之眼，自见，解脱是见地自身的，在自解脱中解脱。第二，定义或特征是：流动带来敏锐，细微且具有知识和光芒，显现带来觉性，觉知且以自己的觉性观察，清晰且不变。第三，觉性的分类有五种：总相和执持特征的觉性，产生基础执持知识的觉性，基础本体，安住的觉性，以胜观上师的教导所知的觉性，以及顿超的觉性，显现的量。五种。在执持特征的最初之时，的觉性是，被称为将法总相和自己的名字安立的觉性，那只是自己对自己的觉性，知识清晰而不分别，只是被诸多知识所染污。的觉性。执持基础是，在安住于自己身体之时，生起一切知识并安住于自明状态，那被称为未成熟光点之量的觉性。最初的基础安住的觉性是，本体是原始清净的安住方式，具有三种智慧。以未分割的慈悲，是智慧的自性，安住在觉知一切的智慧的本体中，那智慧也在慈悲的部分，安住在细微的智慧中。如果没有那智慧，就和虚空没有差别，不能从空性中解脱。或者如果不想要空性，就不能从物质中解脱。如果觉性具有五种智慧，就和化身佛没有差别。胜观的觉性是，在教导口诀之时，因为是殊胜的显现，所以被称为自显明点之精华，因为示现诸多不同的显现，所以从无生中生出一切，觉性的巨大神变示现一切。被称为顿超的觉
English
Eighth. Among these, the first, called self-awareness wisdom, is that which is free from mind, intellect, and thought; possessing sharp awareness, clear and thorough, emerging from the depths, with a sense of freshness; its essence is difficult to grasp, yet its nature is slow and settled. When the realm of space and the vajra chain of awareness meet, awareness is unerring wisdom. It is clear and thorough, and although bright, the realm, the object of grasping, and knowledge all become self; there is no clinging. Appearance is the self-appearance of awareness; appearance, arising is self-arising; the base, abiding is self-abiding; seeing is the eye of wisdom, self-seeing; liberation is of the view itself, liberated in self-liberation. Second, the definition or characteristic is: movement brings sharpness; subtle and possessing knowledge and light; appearance brings awareness; aware and observing with one's own awareness, clear and unchanging. Third, the divisions of awareness are five: awareness that holds the general and specific characteristics; awareness that generates the basis-holding knowledge; the essence of the basis, the awareness of abiding; awareness known through the instructions of the superior insight lama; and the measure of appearance of breakthrough awareness. Five. At the time of initially holding characteristics, the awareness is called the awareness that establishes the general characteristics of phenomena and one's own name; that is merely one's own self-awareness, knowledge that is clear and non-conceptual, but is tainted by many kinds of knowledge. The awareness of. Holding the basis is when, at the time of abiding in one's own body, it generates all knowledge and abides in a self-illuminating state; that is called the awareness of the measure of immature light bindu. The initial basis-abiding awareness is the essence of the original purity abiding state; it possesses three wisdoms. With undivided compassion, it is the nature of wisdom, abiding in the essence of the wisdom that knows all awareness; that wisdom is also in the part of compassion, abiding in subtle wisdom. If there is no such wisdom, there is no difference from space; one cannot be liberated from emptiness. Or, if one does not want emptiness, one cannot be liberated from matter. If awareness possesses five wisdoms, there is no difference from an emanation body Buddha. The awareness of superior insight is when, at the time of teaching the instructions, because it is a superior appearance, it is called the essence of self-appearing bindu; because it shows many different appearances, everything arises from the unborn; the great miraculous power of awareness shows everything. Called breakthrough awar