English
Those who realize and possess the nature of yoga samadhi, for those who, even with the same basis, have immeasurable differences in extracting teachings, the extraction of yoga view and meditation, in terms of the occasion of the magnitude of action, explains the names of the three vidyadharas. That is, the path of seeing Life Empowerment, which does not regress in samsara; the path of meditation, Mahamudra, which is unwavering in the equality of mind; and the spontaneously accomplished vidyadhara, which is the ultimate of that, are divided into these three. Or, like the path of Life Empowerment, with view preceding all, through realizing the view, one is separated from the five fears; Mahamudra perfects the samadhi that distinguishes the appearances of twenty-four thousand, etc.; the spontaneously accomplished vidyadhara, in the state of self-awareness, possesses the perfection of the five wisdoms in the sixteen joys, and therefore is joined to the final, ultimate fruition, and is therefore called the path of joining. Fourth, the difference of purifying the impurities is: whether the yogi acts for the benefit of himself or for the benefit of others to be tamed, whether it is liberating, uniting, lying, taking what is not given, harsh speech, the five actions, or loving-kindness, compassion, joy, equanimity, the four immeasurables, etc., these words indicate the four actions. In this way, pure and impure actions are practiced without moving from the state of self-appearance of non-duality. Although it seems that good and bad are not stained by habitual tendencies, there are still differences. That is, on the path of seeing, one is not distracted from the meaning of realizing the all-pervading view, and through such meditation, the mind of Mahamudra is obscured; on the path of meditation, when abiding on top of forty-four thousand, the various other abilities obscure the mind of spontaneous accomplishment; at the time of the final path, for those who possess the abilities of the five wisdoms, there is the impurity of habitual tendencies, a brief obscuration like the collision of pebbles. These three are distinguished by the differences in the height and depth of the paths above and below. Because when going to a higher and higher path, the lower and lower obscurations are purified, therefore the minds of these three vidyadharas have differences on the path, and that is how it will become. Fifth, the difference in the capacity of the mind's object is: for the benefit of others, the object to be tamed, and for one's own benefit, the capacity of the mind's samadhi also has differences in height and depth, the reason is as follows. Sixth, the differences in the realm of clairvoyance, etc., are divided into two: first
Chinese
为了展示仅仅是获得了三位持明者的神通和四种幻化的显现，就像上面所认定的那样，这是有区别的。第二，如果详细解释，在三位持明者的阶段，凭借天眼，能够清楚地知晓包括三千大千世界在内的所有事物，无论大小远近，这是神通。同样，还有天耳神通、宿命通、知晓其他众生心续的神通、知晓众生死殁和转生的神通，以及包括八种不同神变在内的神通，总共计算为六种神通。或者，普遍来说，是对断尽烦恼的神通，或者普遍来说，是神变之后断尽烦恼的六种神通。通过自利利他的行为，行持二利的方式，以及神变的幻化，包括法显现幻化、随顺教导幻化、以及遍说幻化这四种幻化，虽然在种类上相似并获得自在，但仍然存在差异，即在对境、净土和加持等方面存在差异。三种持明者的神通的对境、所化众生的净土，以及慈悲加持等方面，存在大小的差别。也就是说，寿自在能够知晓一个三千大千世界，或者一亿个四大洲，或者一百个三千世界的对境和净土，并且以天人国王的形象来利益众生。大印持明者能够将一个三千大千世界从一百个世界计数到两个世界，将十千世界的微尘数量化，这个数量与所获得的相等，这个广度相当于从一个世界计数到两个世界的十千世界微尘数量的净土，并且从根本身不动的状态中，通过化身猎人和妓女等形象来利益众生。任运成就持明者的神通，对于对境和所化众生来说，是无法衡量的净土，从根本身任运成就中不移动，通过十二化身来利益众生。第七，赎命。
English
In order to show that it is similar to merely obtaining the three vidyādharas' superknowledges and the manifestation of the four miracles, it is different as identified above. Second, if explained in detail, in the case of the three vidyādharas, with the divine eye, one clearly knows all things, including the three thousand great thousands of worlds, without any difference in size, distance, etc., this is superknowledge. Similarly, there is the divine ear superknowledge, the superknowledge of remembering past lives, the superknowledge of knowing all the minds of other sentient beings, the superknowledge of knowing the death and rebirth of sentient beings, and the superknowledge including eight different kinds of miraculous activities, counting six superknowledges in total. Or, generally speaking, it is the superknowledge of exhausting defilements, or generally speaking, after miraculous transformation, the six superknowledges of exhausting defilements. The way of accomplishing the two benefits through the practice of self-benefit and other-benefit, and the miracles of magical transformation, including the miracle of the appearance of Dharma, the miracle of subsequent teaching, and the miracle of all-utterance, these four miracles, although similar in type and obtaining freedom, there are still differences, that is, there are differences in the object, pure land, and blessings. The objects of the superknowledges of the three types of vidyādharas, the pure lands of the beings to be tamed, and compassion, blessings, etc., will have differences in size. That is to say, Tshewang is able to know the object and pure land of one three-thousand-great-thousand world, or one hundred billion four continents, or one hundred three-thousand worlds, and benefits sentient beings in the form of a king of gods and humans. The Mahāmudrā vidyādhara is able to count one three-thousand-great-thousand world from one hundred worlds to two worlds, quantifying the dust of ten thousand worlds, that number is equal to what is obtained, that extent is equivalent to the pure land of the number of dust of ten thousand worlds counted from one world to two worlds, and from the state of not moving from the root body, benefits sentient beings through the incarnation of hunters and prostitutes, etc. The superknowledge of the Spontaneously Accomplished Vidyādhara, for the object and the beings to be tamed, is an immeasurable pure land, without moving from the root body spontaneously accomplished, benefits sentient beings through twelve incarnations. Seventh, ransom.
Chinese
关于行持的差别是：那么，自利方面没有差别吗？不是的。因为三位持明者为了成办自利之事需要行持。其中，命自在者如前一样，对于好坏事物完全不执着，在觉性自显的状态中行持；大手印的境界是极其不动的瑜伽禅定之行持；任运成就持明者的境界是以自生智慧的妙力，不离百俱胝智慧的禅定状态而行持。这样，以自利之行持的功德，使自己的道从下下向上上增上。第八，显密地道的差别是：这三位持明者也与显宗的地道相对应并区分差别。密宗的第一个见道命自在和显宗的第一个极喜地二者，仅仅是见道和具有相同根器。第二个大手印持明者和显宗第八地的不动地菩萨，这二者在修道上具有相同的根器。第三个任运成就持明者和显宗的第十地与佛地，仅仅是终极道的名声相同，但实际上有差别，那是什么呢？如果证悟了身显现心双运或三真如无别，那么其禅修的境界如大海；对于舍取、破立没有的行持如大海，比下下殊胜。那是什么原因呢？原因是，唯识宗的见解专注于空性之上，这对于密宗双运的见解来说是障碍，因此才这样区分差别。第九，事业神变的差别分为两点。第一，三位持明者的事业神变有差别的方式是：见道命自在持明者与上面两位相比，以特意勤作的形象来示现四神变等等；大手印瑜伽的境界在禅定中不移动，同时示现四神变等等；任运成就持明者不费力气和勤作而成就四神变等等。这样，命自在、大手印和任运成就这三者是对见修持三者稳固的
English
The difference in conduct is: Then, is there no difference in self-interest? No, it is not. Because the three vidyadharas need conduct in order to accomplish self-interest. Among them, the life-empowered one, as before, is completely unattached to any good or bad things, and conducts himself in the state of awareness's self-appearance; the view of Mahamudra is the conduct of yoga samadhi that is extremely unmoving; the view of the spontaneously accomplished vidyadhara is the power of self-born wisdom, without departing from the state of samadhi of a hundred billion wisdoms. Thus, with the merits of the conduct of self-interest, one's own path is made to increase from lower to higher. Eighth, the difference between the grounds and paths of sutra and tantra is: These three vidyadharas also correspond to the grounds and paths of the sutras and differentiate the differences. The first path of seeing of mantra, the life-empowerment, and the first of the characteristics, the extremely joyful one, both have the same potential as just the path of seeing. The second, the great seal vidyadhara, and the eighth ground of the characteristics, the immovable bodhisattva, these two have the same potential as the path of meditation. The third, the spontaneously accomplished vidyadhara, and the tenth ground and the buddha ground, only have the same sound as the final path, but in reality there is a difference, what is it? If one realizes the union of body appearance and mind, or the three truths as inseparable, then the state of meditation is like an ocean; the conduct without abandoning or adopting, negating or affirming is like an ocean, which is more excellent than the lower ones. What is the reason for that? The reason is that the view of the Mind-Only vehicle focuses on emptiness, which is an obscuration for the view of the union of mantra, therefore the difference is distinguished in that way. Ninth, the difference in miraculous activities is divided into two points. First, the way in which the miraculous activities of the three vidyadharas differ is: The life-empowered vidyadhara of the path of seeing, compared to the two above, shows the four miracles and so on with just the appearance of intentional effort; the state of Mahamudra yoga does not move in samadhi, while showing the appearance of the four miracles and so on; the spontaneously accomplished vidyadhara accomplishes the four miracles and so on without effort or exertion. Thus, the life-empowered one, the Mahamudra one, and the spontaneously accomplished one, these three are stable in the three of view, meditation, and conduct.
Chinese
这是由大小部分区分的。第二，详细阐述任运成就之事业的奇迹：那些在达到究竟之路时任运成就的非凡持明者，作为第六世嘉瓦仁波切的代表，对于恰克钦（大手印）以下，如实地转了无上秘密之法轮。为了顺应和利益所有被调伏者，示现各种应化之身，其化身之事业为：入母胎，降生，嬉戏玩乐，娶妻，出家，苦行，前往菩提树下，转法轮，降伏魔军，示现神变，涅槃，将遗体分为八份。通过十二事业之门来示法，并示现使众生从轮回总的及个别的痛苦中解脱的声闻等道。此外，以各种应机调伏的事业，圆满了利益一切有情众生的事业，最终获得了无生无死的法身，不变的金刚持。第十，通过展示上师的差别来展示行道之方式：以上所说的理由，因此，具有强大力量的三种持明者的上师是这样的：也就是，长寿灌顶的上师是化身，大手印的上师是圆满报身，任运成就的上师是第六世嘉瓦仁波切法身，虽然依次亲见了身相，听闻了法，但三种持明者是由于观修的习气大小的力量，下者成为上者的导师，因此，那些依次下者以上者的上师，即成为上师。虽然三种持明者有如此大的高低差别，但现在仍然要区分持明者和佛地的差别。第二，获得究竟果位成佛之方式有两种：第一，简要说明：顿悟是长寿灌顶，顿超是大手印，圆满是任运成就，从这三者的角度来说，也对五身圆满成佛，任运成就，成佛的因和成佛的缘是必要的。