English
That which considers realizing the nature of mind as the great self is the inner path; that which does not realize it is the outer path. In Indrabhuti's "Path Arrangement": Those who believe in the three or five families, it is because they have not realized the great self. I speak of common equality. So it is said. Second, the difference in how to obtain accomplishments is: To rely on the wisdom deity and abide by the command to request accomplishments is the outer path; to realize the nature of mind as the great self, therefore, the self-appearance as the body of the deity and the mandala of wisdom, and to see that accomplishments are inherent in oneself is the inner path. In the Vajrasattva's Questions and Answers: What is the difference between the inner and outer mantra yogis in obtaining accomplishments? In response, it was said: For example, like a king appointing a minister, the way of bestowing accomplishments from above is the outer way. Like subjects offering the kingdom and seizing power, it is the way of self-arisen Great Perfection, unsurpassed. And, in the Guhyagarbha Tantra: Wonderful, miraculous, and amazing dharma. And so on. Third, the difference in empowerment is: The outer path is the one that cannot receive the three supreme empowerments above; the inner path is the one that mainly holds those three. Fourth, the difference in conduct is: The inner path is the one that can practice by seizing the twenty aspects of samsara with skillful means, and the outer path is the one that cannot. Fifth, the difference in the result is: The outer path is the one that can practice from seven, five, or three lifetimes, etc., and the inner path is the one that can practice in this lifetime. It is said. Lha Je Kharagpa and Lo Ma Rog said: In the context of the tantric texts, the difference is that the ten objects of the tantra are transformed by inner and outer; especially in the context of empowerment, whether or not one can show the three profound empowerments; in the context of view, whether or not one can speak of self-arisen wisdom; in the context of meditation, whether or not one can meditate on the union of the deity's face; in the context of conduct, whether or not one can practice with the five samaya substances; whether or not one can enter by viewing the deity and oneself as inseparable; and in the context of accomplishments, there is a difference in the distance of time and the hope from inner and outer. Lha Je Dpalwa said: Those differences are only one-sided, so it is appropriate to divide them into three: the difference of the basis of knowledge, the difference of the path of knowledge, and the difference of the result to be obtained. Je Drolgyung's two oral instructions are: Considering the three, view, conduct, and samadhi, as inseparable is the inner mantra, not
Chinese
是外道。如果这样，那么事续部和外道之间就没有差别了吗？不会的，因为有能不能将世俗作为道用的差别。从那之中，首先，外道能胜过续部的法类，如《自显》中所说：“外道续有三种，事部瑜伽母。”因此，有作部的续部，二者的续部，以及瑜伽续部的法类。第一种有三种：本体、词义、分类。第一种是：在胜义谛中，以证悟远离四边的清净，而在世俗谛中，成为依赖其他成就并努力的方法。如《道次第》中所说：“未识二无别平等，胜义清净唯法性，四智功德世俗尊，次第修习事业处。”第二种是：克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的词义是事业，因为主要显示外在的事业。同样，在《外禅定释》中说：“此续主要显示身语的事业，因此称为作部的续。”第三种，如果分类，有六种。第一，在入门方面，有最初的入门成熟和事业的入门两种。第一种是：通过授予水和顶髻的灌顶，使弟子成为法器。如《智慧滴》中所说：“水之灌顶与顶严，作部续中极著名。”第二种是：通过沐浴、清洁和三种清净的门来进入。如《自显》中所说：“入门之门乃三净，沐浴与清洁而入。”那三种清净是：其中说：“何为三种清净？天神与坛城清净，物品与受用清净，咒语与禅定清净。”第二，见地方面，如《见次第》中所说：“克里亚胜义观法性，世俗自智功德尊，三族坛城显现上，有情不迷如是想。”因此，有二谛，胜义谛是：自性清净的空明智慧，认为远离有无、显空四边。如《拉善》中所说：“自心完全远离四边，为了智慧而非他者。”在世俗谛方面，有正邪两种，邪的世俗谛是：从应成派以下所辨别的正确与错误的世俗谛都是。
English
It is an outsider. If so, then wouldn't there be no difference between the Tantra of Action and the outsiders? No, there won't be, because it is said that there is a difference in whether or not one can use the conventional as a path. From that, first, if the outer ones can overcome the vehicles of the Tantras, as it says in "Self-Arisen": "The outer ones have three kinds of Tantras: Kriya Upayoga." Therefore, there are the vehicles of the Action Tantra, the Tantra of Both, and the Yoga Tantra. The first has three: essence, definition, and division. The first is: In the ultimate truth, it is the realization of purity that is free from the four extremes, and in the conventional truth, it becomes a method of relying on other accomplishments and striving. As it says in "Lamrim": "Not knowing the equality of non-duality, ultimate purity is only the nature of reality, the four wisdoms and qualities are conventional deities, successively meditating on the place of action." The second is: The meaning of Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is action, because it mainly shows external actions. Likewise, in the commentary on "External Contemplation," it says: "This Tantra mainly shows the actions of body and speech, therefore it is called the Action Tantra." Third, if divided, there are six. First, in terms of entry, there are two types of entry: the initial entry of ripening and the entry of action. The first is: By bestowing the empowerment of water and the crown, the disciple becomes a vessel. As it says in "Essence of Wisdom": "The empowerment of water and the crown are very famous in the Action Tantra." The second is: Entering through the gates of bathing, cleansing, and the three purities. As it says in "Self-Arisen": "The gate of entry is the three purities, entering through bathing and cleansing." Those three purities are: Among them it says: "What are the three purities? The purity of deities and mandalas, the purity of substances and enjoyments, and the purity of mantras and samadhi." Second, in terms of view, as it says in "View Sequence": "Kriya views the ultimate nature of reality, the conventional self-awareness, qualities, and deities, on the appearance of the three-family mandala, beings are thought to be without delusion." Therefore, there are two truths, the ultimate truth is: The wisdom of emptiness and clarity, which is the nature of mind, is considered to be free from the four extremes of existence, non-existence, appearance, and emptiness. As it says in "Lachen": "The self-mind is completely free from the four extremes, for the sake of wisdom, not from others." In terms of the conventional truth, there are two types: correct and incorrect. The incorrect conventional truth is: All the conventional truths that have been distinguished as correct and incorrect by the Madhyamikas and below.
English
La. The conventional truth is that the qualities of realizing the nature of reality are considered to appear as the mandala of deities. Continuing from the previous section, through the wisdom that arises from the generation stage, the high, soft, and rough appearances of things are seen as completely pure in the mandala of the six and a half families. The third is discipline, which is also stated in "Opening the Key of Illusion": Do not abandon the Three Jewels and the mind of enlightenment, do not abandon mantras and mudras, and the vajra bell should not be abandoned. Similarly, do not abandon the deity and the guru. This is the branch vow. The five root vows are: one should not sleep on a high seat, one should not eat meat, and one should not drink alcohol. Thus, eleven vows are taught. The Secret General Tantra speaks of three common vows and thirteen specific vows, and so on. The fourth is meditation, which has two types: with signs and without signs. First, in the Heruka Galpo it says: "The nature of reality, sound, mental image, heart, meditate on accomplishing complete wisdom as the body." Therefore, the samaya being should be generated through the six deities of the meaning of Kriya, which are the deity of emptiness, the deity of letters, the deity of sound, the deity of form, the deity of mudra, and the deity of symbols. As it is also said in the extensive tantra of the Vajra Destroyer: "Emptiness, letters, sound, form, and mudra, symbols are six." Then, invite the wisdom being, make offerings, praises, and recitations, and receive accomplishments by regarding them as lord and servant. As it says in the Rangshar: "Deity and yogi, the two, should be regarded as lord and subject." And as it says in the tantra of taking the accomplishments of all families: "Regard them as lord, master, and king, with the awareness of oneself as a servant, practice the mantra, and take the essence of accomplishment as the supreme and unsurpassed." The second is that the appearance of meditating on deities with signs and letters, etc., is placed in a state of inconceivable purity, free from the four extremes, and the two truths are meditated on alternately. As it says in Lashen: "Appearance and emptiness are gradually stabilized." The fifth is conduct, which has six actions: the time of entering, food, clothing, cleanliness, the object of focus, and the actions of reciting mantras. As it says in Galpo: "Planets, stars, seasons, food, clothing, cleanliness."
Chinese
行持难行苦行。如是说。观鬘中说：身的影像，语的法器，念诵等等。如是说。第六，果：欲于七世获得持三族金刚持地，具三身五智自性。噶波中说：七世成佛，三族怙主调伏众生。如是说。第二，邬波耶乘：体性，词义，分类。第一，体性：如观修瑜伽，行持如事业，成为成办成就之方便。观鬘中说：从二者所依而成就。如是说。第二，词义：邬波之语，以外身语之事业与内之瑜伽二者平等行持之故，称为二者之续。自显中说：邬波耶即此，观为观瑜伽，行持为克里亚。因此称为二者之续。如是说。第三，分类有六。第一，入门亦有二，第一，灌顶：水冠二者之上，金刚铃杵名三者。耶谢提列中说：金刚铃杵以及名，于行续中极明显。如是说。事业之入门，第三，戒律，第五，行持等是事续，第二，见解，第四，修习之三摩地与瑜伽极为相符。玉塘中说：二者续之意乐，行持虽随顺事业，然见解随顺瑜伽故，以种姓与见解而有差别。如是说。观次第中说：二者续之意乐，见行上下随顺。如是说。然观想胜者四族等略有差别。第六，果：欲于五世获得持四族金刚持地，四族即事业族摄于宝生族。彼亦噶波中说：于四族金刚持中。如是说。普作王中说：于无二中以五世遮障。如是说。第三，瑜伽乘：体性，词义，分类。第一，体性：胜义无相法性之加持，观想世俗金刚界之本尊，断除好坏分别念。
English
Practicing difficult asceticism. Thus it is said. In the Garland of Views, it says: the image of the body, the implements of speech, recitations, etc. Thus it is said. Sixth, the result: wanting to obtain the ground of the holder of the Vajra of the Three Families in seven lifetimes, possessing the nature of the three bodies and five wisdoms. In Galpo it says: In seven lifetimes, one becomes a Buddha, the protector of the three families subdues beings. Thus it is said. Second, the Vehicle of Upaya: essence, definition, and divisions. First, the essence: like viewing, meditating, and yoga, and practicing like actions, it becomes a means of accomplishing siddhis. In the Garland of Views, it says: it is accomplished by relying on both. Thus it is said. Second, the definition: the word "Upaya" means practicing both outer physical and verbal actions and inner yoga equally, therefore it is called the tantra of both. In Rangshar it says: Upaya is like this: viewing is viewing as yoga, practice is practicing as kriya. Therefore, it is known as the tantra of both. Thus it is said. Third, the divisions are six. First, there are two entrances. First, the empowerment: above the two, water and crown, are the three, vajra, bell, and name. In Yeshe Thigle it says: Vajra, bell, and also name, are very clear in the practice tantra. Thus it is said. The entrance of action, third, discipline, and fifth, practice, are action tantra, second, view, and fourth, the samadhi of meditation is very similar to yoga. In Yuthang it says: The intention of the two tantras is that although practice is in accordance with action, view is in accordance with yoga, therefore, there is a difference in lineage and view. Thus it is said. In the Stages of Views it says: The intention of the two tantras is that view and practice are in accordance with each other, above and below. Thus it is said. However, there are slight differences such as viewing and meditating on the Victorious Ones of the four families. Sixth, the result: wanting to obtain the ground of the holder of the Vajra of the four families in five lifetimes, the four families are the karma family gathered into the Ratna family. Also, in Galpo it says: In the holder of the Vajra of the four families. Thus it is said. In Kunjed it says: In non-duality, obscured by five lifetimes. Thus it is said. Third, the Vehicle of Yoga: essence, definition, and divisions. First, the essence: the blessing of the ultimate, signless Dharma nature, contemplating the deity of the conventional Vajra realm, abandoning good and bad thoughts.