Chinese
因为希求成为父亲，以及为了将涅槃之因作为解脱之法道，故称为因之乘，因为承认因果先后。密咒乘认为心性是果的自性，本来就具有身和智慧的体性，因此所要获得的，当下就存在于自身，这是基。通过认识和进入的作为，消除暂时的、突发的垢染，从认识的角度来说是道。基本身显现的角度来说是果。因此，实际上因果没有先后。所以称为果乘和金刚乘。如《秘密藏》中所说：无论从何时何方，都无法找到圆满的佛陀。心性即是圆满的佛陀，不要在其他地方寻找佛陀。又说：这是大秘密的定解，果转化为道。又说：奇妙的、神变的、不可思议的法，不是从他处而来，而是依赖于方便的智慧，自然而然地产生。还说，《智慧成就》中说：从因之大乘中，身语意的道，最大的秘密中，最极秘密，应当理解为最为殊胜。如是，在名相上，只是将身语意如幻术、回声、梦境般无自性地进行扩展。只是以凡庸的三门精勤于顶礼、念诵等善行，以及修持止观来阻止分别念。而在密咒中，由于很好地理解了显现、声音、觉知三者为三坛城，以及三门为三金刚，因此无论显现什么、做什么，都永远不会超出法性的游舞。总而言之，外道密咒师观想为天神的身语意而进行修持，而内道则认为一切法都认识为身语意的坛城的自性，并加以习惯，因此果转化为道，成立金刚乘的定义。如《宝藏幻化钥匙》中所说：果金刚乘，是将手印的坛城作为道，将果本身带入道中，将自己的身语意三者，结合为身语意的金刚，因此称为金刚乘。如是宣说，这样的乘，在秘密幻化中是无上的。
English
Because of desiring to become a father, and in order to make the cause of nirvana into the path of purification, it is called the Vehicle of Cause, because it accepts cause and effect as prior and subsequent. The Mantra Vehicle considers the nature of mind to be the nature of the result, inherently possessing the nature of body and wisdom, therefore what is to be attained is the basis that is present in oneself from the very beginning. By the act of knowing and entering, temporary and sudden defilements are removed, and from the aspect of recognition, it is the path. From the aspect of the basis itself becoming manifest, it is established as the result. Therefore, in reality, there is no priority or posteriority of cause and effect. Therefore, it is called the Fruit Vehicle and the Vajra Vehicle. As it is said in the Guhyagarbha Tantra: "From whatever time or direction, a perfect Buddha cannot be found. The nature of mind is the perfect Buddha; do not seek a Buddha elsewhere." And: "This is the definitive understanding of the great secret; the fruit is transformed into the path." And: "Wonderful, miraculous, and amazing dharmas do not come from elsewhere; it is the wisdom that relies on skillful means that arises spontaneously in such a way." Furthermore, in the Siddhi of Wisdom, it says: "From the Great Vehicle of Cause, the paths of body, speech, and mind, among the great secrets, the most secret, should be understood as the most supreme." Thus, in terms of characteristics, it is merely expanding the body, speech, and mind as being without inherent existence, like illusions, echoes, and dreams. It is merely engaging in virtuous actions such as prostrations and recitations with one's ordinary three doors, and cultivating shamatha and vipashyana to prevent conceptual thoughts. In mantra, because the three aspects of appearance, sound, and awareness are well understood as the three mandalas, and the three doors as the three vajras, therefore whatever appears and whatever is done never transcends the play of dharmata. In short, outer mantra practitioners meditate by viewing the body, speech, and mind as those of deities, while inner practitioners recognize all dharmas as the nature of the mandala of body, speech, and mind, and become accustomed to it, therefore the fruit is made into the path, and the definition of the Vajra Vehicle is established. As it is said in the Treasury: Key to Transformation: "The Fruit Vajra Vehicle is when the mandala of mudras is made into the path, and the fruit itself is carried into the path. One's own body, speech, and mind are joined into the vajra of body, speech, and mind. Therefore, it is called the Vajra Vehicle." Such a vehicle is unsurpassed in the Secret Illusion.
Chinese
也被称为“乘”。如《རྒྱས་པ་》（广释）中所说：“平等义悟自智王，如众水汇入大海中，无上义悟大方便，一切解脱乘无余集。”如是说。若分之，如《རང་ཤར་》（自显）中所说：“金刚乘有两种，外为能仁续，内为方便续。”如是说。故，外能仁续之乘，或苦行明咒之乘，与内方便续，或自在方便之乘，此二者。此二者之差别，虽见有若干不同之观点，然主要为桑布扎（གསང་བདག་，秘密主）亲临之杰·卓普巴（རྗེ་སྒྲོ་ཕུག་པ་，杰·卓普巴）大师如是认为：见解之差别：了悟心性为大自在者为内，不了悟者为外。成就之获取方式的差别：依赖智慧之神，听从其教诲而祈求成就者为外；了悟自性为大自在，故见心性自显为身与智慧之坛城，认为成就自在者为内。灌顶之差别：若不能获得上三灌顶，则为外；以彼三者为主者为内。行持之差别：能以方便摄持二十种轮回之法而行持者为内，不能者为外。果之差别：能于七世、五世、三世等中修持者为外，能于此生修持者为内。如是说。杰·卓雍二者认为：视见、行、定三者无别者为内密，不视无别者为外。此与名相二者，以能否于世俗道中运用而区分之。根钦钦布（ཀུན་མཁྱེན་ཆེན་པོ，根钦钦布）则认为：成熟灌顶之差别，于上部续中亦不示现完整之四灌顶，尤其是不示现仅有理智之灌顶者为外，完整授予四灌顶者为内。解脱道之差别，以证悟之见解而言：若知一切法本即是佛之三坛城，故以证悟清净平等、无取舍之法界为基础者为内，不以此为基础者为外。所修本尊之差别：无论有多少本尊，若无面见者为外，有者为内。处所之差别：若喜好王宫与须弥山顶等清净处所者为外，尸林
English
It is also called "Vehicle." As stated in the Extensive Commentary: "The King of Self-Awareness who realizes the meaning of equality, just as all rivers flow into the great ocean, in these great methods that realize the ultimate meaning, all immeasurable liberation vehicles are gathered." It is said. If divided, as stated in the Self-Arisen: "There are two types of Vajra Vehicle: outer, the Tushita Tantra, and inner, the Tantra of Means." Thus, the outer Tushita Tantra Vehicle, or the Vehicle of Ascetic Vidyadharas, and the inner Tantra of Means, or the Vehicle of Empowering Means, are the two. Regarding the difference between these two, although some different views are seen, the main one is that the great Lord Dro-phuk-pa, the actual manifestation of the Lord of Secrets, considers it as follows: Difference in View: Realizing the nature of mind as the Great Self is inner, and not realizing it is outer. Difference in how to obtain Siddhi: Relying on the deity of wisdom and abiding by the command to request Siddhi is outer; realizing the nature of oneself as the Great Self, therefore seeing the nature of mind as the body and the mandala of wisdom, and seeing that Siddhi is inherent in oneself is inner. Difference in Empowerment: If one cannot obtain the three higher empowerments, it is outer; holding those three as primary is inner. Difference in Conduct: Being able to practice by seizing the twenty worldly dharmas with means is inner; not being able to is outer. Difference in Result: Being able to practice in seven, five, or three lifetimes, etc., is outer; being able to practice in this lifetime is inner. So it is said. The two, Je Drol and Yung, consider: Considering the three, view, conduct, and samadhi, as inseparable is inner mantra; not considering them as inseparable is outer. This and the two characteristics are distinguished by whether or not they can be used on the conventional path. The Omniscient Great One considers: Difference in Maturation Empowerment, even in the higher tantras, the complete four empowerments are not shown, and especially not showing only the empowerment of reason is outer; fully bestowing the four empowerments is inner. Difference in the path of liberation, in terms of the view of realization: If one knows all dharmas to be the three mandalas of the Buddha from the beginning, therefore taking the sphere of realization of pure equality, without acceptance or rejection, as the basis is inner; not doing so is outer. Difference in the deity of meditation: No matter how many deities there are, if there is no face-to-face union, it is outer; if there is, it is inner. Difference in place: If one favors pure places such as the royal palace and the top of Mount Meru, it is outer; the charnel ground
Chinese
如果喜欢邬金等地，就是内道。行为的差别：如果主要注重沐浴和清洁等，就是外道。如果不做清洁，并且能够随意享用饮食，就是内道。容器的差别：如果喜欢珍宝等清净之物，就是外道。如果主要使用颅器，就是内道。物品的差别：如果享用三白三甜等清净之人的食物，就是外道。如果真实地享用五肉五甘露，或者仅仅用甘露丸加持后喜欢，就被认为是内道。总之，将所修之本尊和自己二者，不分好坏，以平等的方式修持，是内密；在世俗中，以好坏或差别的形象，以本尊加持自己的相续的方式修持，被说是内外的差别。其中，最初的外道续部的乘，是因为取舍和断证一切都与外道特征因的乘相同，所以是外道续部的乘，或者像外道的苦行和清洁等，依赖于离欲的吠陀行者，所以称为苦行吠陀的乘，是针对中等根器的三种人所说的。对此进行分类，如《自显》中所说：外道续有三种，事部瑜伽及二俱。因此，有事部续，二俱续，以及瑜伽续的乘。第一，对于为中等根器中最下等的人所说的事部续，有体性、词义、分类三种。体性是：以证悟胜义中远离四边而清净，所以在世俗中成为依赖其他成就并努力的方法。如《道次第》中所说：因未识无二平等性，胜义清净唯法性，四智功德世俗尊，次第修乃事业地。词义是：梵语kṛyā（梵文天城体：क्रिया，梵文罗马拟音：kriya，汉语字面意思：事业）的意思是行为，因为主要显示外在的行为。如《思择外义释》中所说：此续主要显示身语的行为，所以称为事部续。关于分类，一般来说，《军荼利释》中说了四种行为的门：以进入的行为，以灌顶使成为法器；以结合的行为，亲近三族中的任何本尊；以修持的行为，在见到相后，具备物品和咒语。
English
If one favors places like Oddiyana, they are considered an inner path practitioner. Regarding the difference in conduct: if one primarily focuses on bathing and cleanliness, they are considered an outer path practitioner. If one does not emphasize cleanliness and can freely enjoy food and drink, they are considered an inner path practitioner. Regarding the difference in vessels: if one favors clean objects like jewels, they are considered an outer path practitioner. If one primarily uses skull cups, they are considered an inner path practitioner. Regarding the difference in substances: if one consumes the food of clean people, such as the three white and three sweet substances, they are considered an outer path practitioner. If one actually consumes the five meats and five amritas, or merely blesses them with amrita pills and enjoys them, they are considered an inner path practitioner. In short, the Mantrayana inner path practitioner cultivates the deity to be accomplished and oneself as being equal, without any difference between good and bad. In contrast, the Mantrayana outer path practitioner cultivates in the aspect of good and bad or difference in the conventional sense, with the deity blessing one's own continuum. The first of these, the outer Tirthika tantric vehicle, is called the outer Tirthika tantric vehicle because all that is to be adopted and abandoned, and all that is to be rejected and cultivated, are in accordance with the outer characteristic causal vehicle. Alternatively, it is called the ascetic Vedic vehicle because it relies on external asceticism and cleanliness, like the non-attached Vedic practitioners. It is taught with the three types of individuals with middling faculties in mind. It is divided as follows: As stated in the Rangshar: The outer tantras have three divisions: Kriya, Ubhaya, and Yoga. Therefore, there are the Action Tantra, the Ubhaya Tantra, and the Yoga Tantra vehicles. Firstly, regarding the Action Tantra, which is taught as the lowest level for individuals with middling faculties, it has three aspects: essence, definition, and divisions. The essence is that it is realized as pure, being free from the four extremes in the ultimate sense, and thus becomes a method of relying on other accomplishments and striving in the conventional sense. As stated in the Lamrim: Not knowing the non-dual equality, Ultimate purity is merely the nature of reality. The four wisdoms are the conventional deities, Meditating in sequence is the place of action. The definition is: The word kṛyā (क्रिया，kriya，action) means action, because it mainly shows external actions. As stated in the commentary on the Outer Samadhi: This tantra mainly shows the actions of body and speech, therefore it is called the Action Tantra. Regarding the divisions, in general, the Dung-dzang commentary speaks of four doors of practice: the entering practice of making one a suitable vessel through empowerment; the combining practice of propitiating any of the deities of the three families; the accomplishing practice of possessing substances and mantras after seeing signs.