Chinese
因此，内心之子和内外密咒的佛陀，他们的意趣没有差别，因为他们的意脉相同。如果承认有差别，那就因为有差别而否定。正如那部经中所说：“各自宗派的差别，也会变成不生起的共同过失，为了各自成就而与同一性相违，如果胜者也改变自己的意脉。” 以及这部经中说：“从数量圆满的本体加持力，以及显现和作用的大小来衡量，本体自性就会显现。那种情况，地基的胜者我，说意脉相同混合和解脱，在这里只是权且说说而已，因为是这样说的，意脉的差别超出了思维。” 第四，从下部的果位进入上部的果位是不可能的，因为诸佛的意脉相同。如果承认，你的果位就会普遍到来。“是伟大方便乘的住处。” 正如这部经中所说：“道路的勤奋所产生的疲劳，为了产生喜悦而普遍到来，显示了金刚持密集排列。” 以及“从获得自地来说，说与本体相同是愚痴的幻化。” 此外，在《经意总集》中，有五品进入果位，以及《秘密藏》第六品中，像木匠用墨线一样宣说进入果位，以及在《小道》等之中也有宣说，因此难以舍弃。第二，破斥认为意脉各异，分为二：宣说他宗观点和破斥他宗观点。第一，果位三世的胜者们虽然在成佛这一点上相同，但由于道的修习的功力不同，意趣的意脉各自具有自相，不会混杂，例如多种木柴的火焰一样。第二，破斥它，从三种周遍来破斥。第一，以圣教量来证明，在《经意总集》中说：“虚空周遍的胜者和，唯一显现的胜者二者，是由于所化众生的根器不同，除了身语意之外没有其他。” 以及《顶生王经》中说：“诸佛的意脉如是，各自的自性不改变，就是那样。” 第二，以窍诀量来成立，在《现观庄严论》中说：“然而即使不是一个人，对自知自生的显现，施设先后佛陀的名称，只是自生显现在自己身上而已，没有自生和意脉。”
English
Therefore, the Buddhas of the inner child and the inner and outer mantras have no difference in their intentions, because their mind-streams are the same. If you admit that there is a difference, then it is negated because there is a difference. As it says in that very text: "The differences of each school will also become the common fault of non-arising. It is contradictory to be one for the sake of accomplishing each, and if the Victorious Ones also change their own mind-streams." And in this very text it says: "From the blessing of the complete number of entities, and the greatness of appearance and function, it is clear by measuring the nature of the entity itself. That situation, the Victorious One of the ground, I, saying that the mind-streams are the same, mixed, and liberated, here it is just a provisional statement, because it is said that way, the difference of the mind-streams is beyond thought." Fourth, it is impossible to enter the fruit of the lower from the fruit of the higher, because the mind-streams of the Buddhas are the same. If you admit it, your fruit will come universally. "It is the abode of the Great Means Vehicle." As it says in this very text: "The fatigue caused by the effort of the path comes universally in order to generate joy, showing the dense arrangement of Vajradhara." And "From the attainment of one's own ground, saying that it is the same as the entity is a foolish illusion." Furthermore, in the Sutra Gathering of Intentions, there are five chapters entering the fruit, and in the sixth chapter of the Secret Essence, it is said that one enters the fruit like a carpenter using an ink line, and it is also said in the Small Path and so on, so it is difficult to abandon. Second, refuting the assertion that the mind-streams are different is divided into two: stating the views of others and refuting those views. First, although the Victorious Ones of the fruit of the three times are the same in that they are Buddhas, due to the different powers of the practice of the path, the mind-streams of the intentions each have their own characteristics and do not mix, like the flames of many kinds of wood. Second, refuting it, refuting it from the three pervasions. First, proving it with scriptural authority, in the Sutra Gathering of Intentions it says: "The Victorious One pervading space and the Victorious One appearing alone, are different due to the different dispositions of those to be tamed, there is nothing other than body, speech, and mind." And in the Supreme King Sutra it says: "The mind-streams of the Buddhas are as they are, their own nature is unchanged, just like that." Second, establishing it with pith instruction authority, in the Ornament of Realization it says: "However, even if it is not one person, to the manifestation of self-knowing and self-arising, the names of the Buddhas of before and after are applied, it is just that self-arising manifests in oneself, without self-arising and mind-stream."
Chinese
无论以何种方式各自分离，或者自生智慧二者都会改变。利益众生会轮流发生，迎请本尊会有来与不来。如果说“佛，佛”，在事物本身的真如中，就会有二，因此与基的意义相违背。没有一个单独的理由可以充分说明这一点。如《小道》中所说：一切胜者和三时法，为了我，具有一切的总相。如果存在两种法，那怎么可以呢？如果存在，那么大自在就是虚假的。如《此论》中所说：因为另一方面不是真实的，所以没有各自分离的差别。本体是唯一的，但传承不是混合的。说如木头的火焰，只是方便说，并非实义。第三，以理智驳斥有五点：基上有好有坏，成为不同之物；果位的自生智慧会变得不一；所有被调伏者会变得具有相同的显现；利益众生会轮流进行；迎请本尊会有来与不来。第一点是：所谓的“佛”是指基的实相的意义，是指一个意念还是不同的意念？如果是一个意念，那么与认为意念传承不同相违背。如果不是一个意念，那么意念是什么？即使是一个意念，如果意念传承不同，那么基就会变成有好有坏，因为显现基的诸佛的意念传承是不同的。如《显现论》中所说：如果说“佛，佛”，在事物本身的真如中，就会有二，因此与基的意义相违背。第二点是：在果位智慧的时候，自生智慧，或者如所有性智会变得不一。如果承认，经中说：唯一的自生智慧，以所化众生的意乐和意念的力量，显现五种等差别，种姓、因、意义上都是唯一的。如《显现论》中所说：如果不是这样，那么自知自生的显现，前后佛只是名称上的不同，自生只是在自己身上显现而已。没有自生智慧和传承，怎么能各自分离而不混合呢？说如木头的火焰，只是方便说，并非实义。第三点是：如果意念不同，那么化身也会不同，因此化身菩萨所显现的
English
However it may be separated in different ways, or both self-originated wisdoms will change. Benefiting beings will occur in turns, and inviting deities will have coming and not coming. If you say "Buddha, Buddha," in the very suchness of things, there will be two, therefore it contradicts the meaning of the base. There is no single reason to fully explain this. As it says in the "Small Path": All victors and the Dharma of the three times, for my sake, have the general form of everything. If there are two Dharmas, how can it be? If there are, then the Great Lord is false. As it says in "This Treatise": Because the other side is not true, there is no difference of separation. The essence is one, but the lineage is not mixed. Saying it is like the flame of wood is just a convenient way of saying it, not the real meaning. Third, there are five refutations by reason: It is implied that there are good and bad things on the base, becoming different things; the self-originated wisdom of the fruition will become different; all those to be tamed will become the same appearance; benefiting beings will be done in turns; and inviting deities will have coming and not coming. The first point is: The so-called "Buddha" refers to the meaning of the reality of the base, does it refer to one intention or different intentions? If it is one intention, then it contradicts the idea that the intention lineage is different. If it is not one intention, then what is the intention? Even if it is one intention, if the intention lineage is different, then the base will become having good and bad, because the intention lineage of the Buddhas who manifest the base is different. As it says in the "Manifestation Treatise": If you say "Buddha, Buddha," in the very suchness of things, there will be two, therefore it contradicts the meaning of the base. The second point is: At the time of fruition wisdom, self-originated wisdom, or the knowledge of suchness, will become different. If you admit, the sutra says: The only self-originated wisdom, by the power of the inclinations and thoughts of the beings to be tamed, manifests five kinds of differences, etc., the lineage, cause, and meaning are all unique. As it says in the "Manifestation Treatise": If it is not like this, then the self-knowing and self-originated manifestation, the Buddhas before and after are only different in name, self-origination is only manifested in oneself. Without self-originated wisdom and lineage, how can they be separated and not mixed? Saying it is like the flame of wood is just a convenient way of saying it, not the real meaning. The third point is: If the intentions are different, then the emanations will also be different, therefore the appearances to the emanation bodhisattvas
Chinese
因此，所有被调伏者都会显现相同，因为一个化身不会显现为多个，因为它们是不同的。小道中说：如阳光、日、树、火，本体一而智慧流，若各异，则化身亦然，于一被调伏者显现相同。与大菩萨合一。如是说。第四，诸佛在利益众生时，以分配的方式轮流进行，因为利益者是不同的。若许此，则与无偏任运成就相违，秘密藏续中说：十方世界如尘数，诸佛利生亦如尘，化身如尘不可量，刹那顷刻任运成。如是说。第五，若心续各异，则有缘者迎请寂静本尊时，寂静本尊降临而忿怒本尊不降临等诸多过失，譬如客人有请与未请之别。小道中说：迎请降临与不降临，与根本义理及一切教理相违，慈悲关联之种姓断绝。如是说。第二，自宗观点是：所知之自性，胜义谛与世俗谛无别，故证悟彼即获得圆满诸佛之总相，此乃究竟之果，名之为佛。彼亦安住于解脱一与多之边，譬如一微尘之上安住如尘数之佛，然从不混杂之角度而言，是解脱于一之边。三世诸佛皆安住于平等性一味之中，未曾动摇，故解脱于多之边。如是，秘密藏续中说：离一与多之，无边亦无中，即是如是性。此续中又说：以是平等三性故，定然相混不相混，安住于离言之状态。小道中说：轮回涅槃皆实有，离言思故无此等。显现庄严续中说：如海浪般一切诸法，本初即是自生之唯一智慧，然彼智慧难以言说，以显现一切边际之故，是多即一之性。若于多有局限，则自生
English
Therefore, it follows that all those to be tamed appear the same, because one emanation does not appear as many, because they are different. In the Small Path it says: Like sunlight, sun, tree, and fire, the essence is one, but the streams of wisdom are separate. If they were separate, then the emanations would also appear the same to one to be tamed. They become one with the great bodhisattvas. So it is said. Fourth, it follows that when the Victorious Ones benefit sentient beings, they do so in turns by way of distribution, because those who benefit are different. If this is accepted, it contradicts the explanation of spontaneous accomplishment without bias. In the Secret Essence Tantra it says: In the ten directions, worlds as numerous as dust motes, the benefits of the Victorious Ones are also as numerous as dust motes. Emanations, countless as dust motes, spontaneously accomplish in an instant. So it is said. Fifth, if the streams of consciousness were different, then when fortunate ones invoke the peaceful deities, there would be many faults, such as the peaceful deities coming while the wrathful deities do not, just as there is a difference between invited and uninvited guests. In the Small Path it says: Inviting, coming, and not coming contradicts the fundamental meaning and all teachings. The lineage of compassionate connection would be severed. So it is said. Second, the self-view is that the nature of knowable things is inseparable from ultimate truth and conventional truth. Therefore, realizing that is obtaining the general form of all perfect Buddhas, which is the ultimate result, called Buddhahood. It also abides in a state of freedom from the extremes of one and many. For example, on one particle, Buddhas as numerous as particles abide without mixing. Thus, it is free from the extreme of one. All Buddhas of the three times abide without moving from the single state of equalness. Thus, it is free from the extreme of many. So, in the Secret Essence Tantra it says: Separated from one and many, without beginning or middle, that is suchness. In this same tantra it also says: Because it is the third equality, certainly mixed and unmixed, it abides in a state beyond words. In the Small Path it says: Samsara and Nirvana are all real, because they are beyond speech and thought, there is nothing like this. In the Array of Manifestations Tantra it says: Like waves in the ocean, all phenomena are originally the single self-born wisdom. But that wisdom is difficult to describe, because it appears as all extremes, it is the nature of one in many. If there were limitations in many, then self-born