Tibetan
རྣམ་པ་སྣ་ཚོགས་ཀྱི་སྐད་ཅིག་མ༔ དྲན་མེད་རྣམ་པར་སྨིན་པའི་སྐད་ཅིག་མ༔ སྐྱེ་མེད་མཚན་ཉིད་དང་བྲལ་བའི་སྐད་ཅིག་མ༔ བློ་འདས་རྣམ་པ་མེད་པའི་སྐད་ཅིག་མ༔ དེ་ལྟར་སྡེ་པ་བཞི་དང༔ འབྲས་བུ་བཞི་དང༔ སྐུ་བཞི་དང༔ ཡེ་ཤེས་བཞི་དང་སྦྱར་རོ༔ དེ་དག་ཐམས་ཅད་ཀྱང་ཐ་དད་པ་མ་ཡིན་ཏེ༔ གཉུག་མའི་དོན་ལྷན་ཅིག་སྐྱེས་པ་ཡེ་ཤེས་གཅིག་གི་རྣམ་འཕྲུལ་ཡིན་པས༔ ཕྱག་རྒྱ་ཆེན་པོའི་དོན་ལ་ཐམས་ཅད་མ་སྤངས་པར་བསྟན་པའོ༔ ཕྱག་རྒྱ་བསྡུས་པའི་སྒྲོན་མ་ཞེས་བྱ་བ༔ སློབ་དཔོན་ཆེན་པོ་བྱེ་མ་ལ་མུ་ཏྲས་མཛད་པ་རྫོགས་སོ༔ སྐལ་ལྡན་ལས་ཅན་གཅིག་དང་འཕྲད་པར་ཤོག༔ རྒྱ་རྒྱ་རྒྱ༔ དཔལ་རྡོ་རྗེ་སེམས་དཔའ་ལ་ཕྱག་འཚལ་ལོ༔ ཤེས་རབ་བསྡུས་པའི་སྒྲོན་མ་འདི་དོན་བཅུ་གཅིག་གིས་བསྟན་ཏེ༔ ཤེས་རབ་ཀྱི་ངོ་བོ་དང༔ ཤེས་རབ་ཀྱི་ངེས་ཚིག་དང༔ དབྱེ་བ་བསྟན་པ་དང༔ མཚན་ཉིད་བསྟན་པ་དང༔ ཡུལ་དང༔ བྱེད་པའི་ལས་དང༔ འཐད་པ་དང༔ གོལ་ས་དང༔ ས་མཚམ་དང༔ ལྡང་ཚད་དང༔ འབྲས་བུ་དང་བཅུ་གཅིག་གོ༔ དེ་ལ་ཤེས་རབ་ཀྱི་ངོ་བོ་ནི༔ ཆོས་ཉིད་དང་སེམས་ཉིད་གཉིས་སུ་མེད་པར་འདྲེས་པ་ལ་རྣམ་པར་རྟོག་པ་དང་བྲལ་བའི་སྟོང་པ་ཉིད་དེ་ཡིན་ནོ༔ ཤེས་རབ་ཀྱི་ངེས་ཚིག་ནི༔ ཤེས་ནི་ཆོས་སྤྱི་དང་རང་གི་མཚན་ཉིད་སྐྱེ་བ་མེད་པ་སྤྲོས་བྲལ་དུ་ཤེས་པ་ལ༔ རབ་ནི་མཚན་ཉིད་པའི་རྣམ་རྟོག་ཐམས་ཅད་ཆོས་ཉིད་ཀྱི་ངང་དུ་འགྱུར་བའོ༔ དེ་ཡང་ཤེས་རབ་ཀྱི་དང་ཆོས་ཀྱི་དབྱིངས་ནི་གཉིས་སུ་མེད་དེ་ཞེས་པ་དང༔ ཤེས་རབ་ཅེས་པ་ནི་སྟོང་པ་ཉིད་ཀྱི་ཚིག་བླ་དྭགས་སོ༔ མཚན་མ་མེད་པ་དང་སྨོན་པ་མེད་པའི་ཚིག་བླ་དྭགས་སོ༔ ཞེས་སོ༔ ཡང་ཕུང་པོ་ཁམས་དང་སྐྱེ་མཆེད་རྣམས༔ སྐྱེ་བ་མེད་པར་རྟོགས་གྱུར་ཅིང༔ རང་བཞིན་སྟོང་ཉིད་ཤེས་པ་ནི༔ ཤེས་རབ་ཅེས་སུ་བཏགས་པ་ཡིན༔ ཞེས་སོ༔ ཏིང་འཛིན་རྒྱལ་པོ་ལས་གསུངས་སོ༔ ཡང་ན་ཤེས་པ་རྣམས་ཀྱི་ནང་ན་རབ་བམ༔ ཕུལ་དུ་གྱུར་པས་ཤེས་རབ་ཅེས་བྱའོ༔ ཤེས་རབ་ཀྱི་དབྱེ་བ་ལ་གཉིས་ཏེ༔ ལོག་པའི་ཤེས་རབ་དང༔ ཡང་དག་པའི་ཤེས་རབ་བོ༔ ལོག་པའི་ཤེས་རབ་ལ་བཞི་སྟེ༔ ཕྱིན་ཅི་ལོག་གི་ཤེས་རབ་དང༔ སྒྲོ་བཏགས་ཡིད་དཔྱོད་ཀྱི་ཤེས་རབ་དང༔ མིང་བསྒྱུར་གྱི་ཤེས་རབ་དང༔ མ་དག་པའི་ཤེས་རབ་དང་བཞི་པོ་དེ་ནི་ཤེས་རབ་ཏུ་བཏགས་ཀྱང་ཤེས་རབ་མ་ཡིན་ནོ༔ དེ་ལ་མ་དག་པའི་ཤེས་རབ་ནི༔ ཐོས་པ་རྒྱ་ཆུང་སྟེ་མ་དག་པས་ཐེ་ཚོམ་དུ་གྱུར་པ་དང༔ སྒོམ་པ་ཡུན་ཐུང་སྟེ་མ་དག་པས་ཡིད་གཉིས་སུ་གྱུར་པ་དང༔ མན་ངག་རྩད་མ་ཆོད་པས་མ་དག་པ་ཆལ
Chinese
各种各样的刹那，无记成熟的刹那，无生无相的刹那，超离思维无相的刹那，如是与四部、四果、四身、四智相结合。所有这些都不是不同的，而是本初义同时生起之智慧一者的显现，因此，在大手印的意义上，一切都未被舍弃地被揭示。名为《手印摄略灯》，由大学者贝玛拉穆扎所著，至此圆满。愿与具缘业者相遇！རྒྱ་རྒྱ་རྒྱ༔ 顶礼吉祥金刚萨埵！此《智慧摄略灯》以十一个要点进行阐述：智慧的体性，智慧的定义，分类的揭示，特性的揭示，对境，作用，合理性，谬误，界限，程度，以及结果，共十一个。其中，智慧的体性是：法性与心性无二融合，远离分别念的空性。智慧的定义是：知，即对诸法总相和自相无生、离戏的了知；慧，即所有相状的分别念都转化为法性的状态。也就是说，智慧与法界无二无别。智慧，是空性的别名，是无相和无愿的别名。又说：若能了知蕴、界、处，无生且自性空，则称为智慧。出自《三摩地王经》。或者说，在所有智慧中最为殊胜，故称为智慧。智慧的分类有两种：邪慧和正慧。邪慧有四种：颠倒之慧，妄加臆测之慧，名相转换之慧，以及不清净之慧。这四者虽名为慧，实则非慧。其中，不清净之慧是指：闻法不广，因不清净而生疑惑；禅修时间短，因不清净而心生二念；口诀未得究竟，因不清净而
English
Various moments, moments of unconscious maturation, moments of unborn and devoid of characteristics, moments beyond thought and without form. Thus, combine with the four divisions, four fruits, four bodies, and four wisdoms. All of these are not different, but are manifestations of the single innate co-emergent wisdom. Therefore, in the meaning of Mahamudra, everything is taught without being abandoned. The "Lamp of Condensed Mudra" by the great scholar Pemala Mutra is completed. May it meet with a fortunate and karmic individual! Gya Gya Gya! Homage to glorious Vajrasattva! This "Lamp of Condensed Wisdom" is taught through eleven points: the nature of wisdom, the definition of wisdom, the explanation of divisions, the explanation of characteristics, the object, the function, the validity, the errors, the boundaries, the degree, and the result, eleven in total. Among these, the nature of wisdom is the emptiness that is the inseparable blending of the nature of phenomena and the nature of mind, free from conceptualization. The definition of wisdom is: "She" means knowing the general and specific characteristics of phenomena as unborn and free from elaboration; "Rab" means that all conceptualizations of characteristics transform into the state of the nature of phenomena. That is to say, wisdom and the realm of phenomena are non-dual. Wisdom is another name for emptiness, another name for signlessness and wishlessness. Furthermore, it is said: "If one realizes that the aggregates, elements, and sense bases are unborn and their nature is empty, that is called wisdom." This is stated in the Samadhiraja Sutra. Alternatively, it is called wisdom because it is the most excellent among all knowledges. There are two divisions of wisdom: wrong wisdom and correct wisdom. There are four types of wrong wisdom: inverted wisdom, wisdom of imputation and speculation, wisdom of name transformation, and impure wisdom. These four, although called wisdom, are not wisdom. Among them, impure wisdom refers to: hearing is limited, and due to impurity, doubt arises; meditation is short, and due to impurity, the mind becomes dual; instructions are not thoroughly understood, and due to impurity,
Chinese
成了宗派歧视，由于没有领悟宗派的究竟，变得不纯正，在见修行上没有立足之地。颠倒的智慧有四种：听闻与共同的论典相违背，与续部和圣教相似，即使智慧广大，也是颠倒传承的智慧。不畏惧业和果报，即使显得智慧广大，但行为与此相违背，是颠倒的智慧。轻视见修行，无法获得果实，是颠倒的智慧。对于实相的见解，如果没有实际的意义，究竟的见地就是颠倒的，轻视佛陀的意旨，自以为是地做出决断和偏袒。因此，所领悟的智慧只是名相上的智慧，不是真正的智慧。虚构的智慧是：对于词句，以分别念的智慧来理解，对于不是真实的，没有正确的教证和确定的认识，却虚构为真实；对于真实的，没有领悟其意义，却虚构为不真实；同样，对于因果，将有虚构为无，将显现虚构为断灭，将空性虚构为常有，将显现虚构为颠倒。这是上师最初听闻不广，中间没有以证悟的把握来把握，最后不熟悉这三者所造成的过失。不是正确的口诀，以及没有被正确的教证所把握的过失所产生的。因此，对于“这是”和“不是”的想法，以及抛弃糠秕的行为，被称为歧途。会变得在忆念和佛语上做出偏袒和决断。这种心的果报是，其显现没有比金刚地狱更糟糕的去处。不改变自利和境地，以及在境地中调伏烦恼的意旨和暂时的智慧是：又是最初智慧狭小，对于诸佛所说的隐秘意旨等没有用心领悟，对于各自的佛语做出决断，在所喜爱的论典中，词句本身正确，本身明晰，以善巧的方式组织，也是有的。这是心意犹豫不决，没有被真实之法的不可改变性所把握。像这样，是这样想还是不是这样想，具有自以为是的想法，即使转化为智慧，也不是智慧。这正是轮回的颠倒智慧。
English
It becomes sectarian, and because the ultimate of the tenets is not realized, it becomes impure, and there is no ground in view and meditation. There are four kinds of inverted wisdom: hearing contradicts the common scriptures, and although it seems to agree with the tantras and scriptures, even if the wisdom is great, it is the wisdom of inverted transmission. If one does not fear karma and its results, even if one seems to have great wisdom, but one's actions contradict it, it is inverted wisdom. Disregarding view and meditation, and not attaining the fruit, is inverted wisdom. If the understanding of the nature of reality has no practical meaning, the ultimate view is inverted, disregarding the Buddha's intention, and presumptuously making judgments and being biased. Therefore, the wisdom that is realized is only nominal wisdom, not true wisdom. Fabricated wisdom is: with regard to words, it is with the mind of conceptual judgment, and what is not true, without correct scriptural authority and definite knowledge, is fabricated as true; what is true, without realizing its meaning, is fabricated as not true; similarly, with regard to cause and effect, what exists is fabricated as non-existent, and appearance is fabricated as annihilation, and emptiness is fabricated as permanence, and appearance is fabricated as inverted. This is the fault caused by the lama's initial hearing being narrow, the middle not being grasped by the certainty of realization, and the final unfamiliarity with these three. It arises from the fault of not being a correct instruction, and not being grasped by correct scriptural authority. Therefore, the idea of "this is" and "this is not," and the act of discarding chaff, is called a wrong path. One will become biased and make judgments on mindfulness and the Buddha's words. The result of this mind is that its appearance has no place to go other than the Vajra Hell. The wisdom of not changing self-benefit and the environment, and of subduing afflictions in the environment, and of the temporary is: again, initially the wisdom is small, and one does not understand with the mind the hidden intentions spoken by the Buddhas, and one makes judgments on each of the Buddha's words, and in the desired scriptures, the words themselves are correct, themselves clear, and skillfully organized, and there are also. This is indecisive, and is not grasped by the immutability of the true Dharma. Like this, thinking whether it is like this or not, having a presumptuous mind, even if it is transformed into wisdom, it is not wisdom. This is precisely the inverted wisdom of samsara.
Chinese
比起播种，它是在解脱上连微尘许的阻碍都没有的情况下，将你抛向恶趣的帮凶。第二，宣说真实智慧有三种：以听闻的智慧断除外在的虚妄增益，以思惟的智慧遣除内在的错乱，以修习的智慧断除隐秘的烦恼。其中，断除虚妄增益是语言，如果一句话没有出现，那就没有出现；一旦出现，虚妄增益就是语言，因此，以智慧的语言，法性佛的密意超越了语言和思维。在断除执着的戏论之时，就称为虚妄增益，这是真实的智慧。其中，以思惟的智慧遣除内在的错乱是：如此显现的错乱之心以及由心所生的所有显现执着，一旦断除，就是真实的智慧。断除烦恼，修习智慧的秘密是：在自己的相续中，烦恼生起或者仅仅是生起的因，一旦没有，就是真实的智慧。而且，不是真实的智慧等等，不是指用意识去分析，如果这样，又怎么知道本来清净的自性不是逐渐形成的呢？不需要对智慧进行考察和分析，伟大的智慧在一瞬间，就能领悟一切法的实相，当下顿悟。这样领悟之后，现观生起，一切语言的边际都断除了。由于对怀疑、犹豫、犹豫不决和自负的虚妄增益等进行颠倒，因此它是所有智慧中最殊胜的，所以称为智慧。在所有智慧的种类中，这是无碍的智慧。也就是说，证悟一切皆是无生空性的智慧，就是聚集。以对一切都具有平等性的智慧来执持众生的身体，就是一切都聚集在一起。如果再进行区分，那就是世间的智慧和出世间的智慧。世间的智慧是：具有分别念的智慧，以及随顺推理的智慧，还有使颠倒的知见得以进入的智慧。出世间的智慧与那些智慧相反。如果将出世间的智慧进行归纳，那就是听闻、思惟、修习这三种。智慧
English
Rather than sowing seeds, it is an accomplice that throws you into the lower realms without even a speck of hindrance to liberation. Second, there are three ways to explain true wisdom: cutting off external false additions with the wisdom of listening, dispelling internal confusion with the wisdom of thinking, and cutting off secret afflictions with the wisdom of meditation. Among them, cutting off false additions is language. If a word does not appear, then it does not appear; once it appears, false addition is language. Therefore, with the language of wisdom, the Dharma-nature Buddha's intention transcends language and thought. At the time of cutting off the elaboration of attachment, it is called false addition, which is true wisdom. Among them, dispelling internal confusion with the wisdom of thinking is: the confused mind that appears in this way and all the manifest attachments arising from the mind, once cut off, is true wisdom. Cutting off afflictions, the secret of cultivating wisdom is: in one's own continuum, afflictions arise or are merely the cause of arising, once there is none, it is true wisdom. Moreover, it is not true wisdom, etc., it does not mean analyzing with consciousness. If so, how can one know that the inherently pure nature is not gradually formed? There is no need to investigate and analyze wisdom, great wisdom can instantly comprehend the reality of all dharmas, and instantly realize it. After realizing this, direct perception arises, and all the boundaries of language are cut off. Because of reversing doubts, hesitations, indecisions, and arrogant false additions, it is the most supreme of all wisdoms, so it is called wisdom. Among all kinds of wisdom, this is unobstructed wisdom. That is to say, the wisdom that realizes that everything is unborn emptiness is the gathering. Holding the bodies of beings with the wisdom of equality towards everything is the gathering of everything together. If we further distinguish, there are worldly wisdom and transcendental wisdom. Worldly wisdom is: wisdom with discrimination, wisdom that follows reasoning, and wisdom that allows inverted views to enter. Transcendental wisdom is the opposite of those wisdoms. If we summarize transcendental wisdom, there are three: listening, thinking, and meditation. Wisdom