Chinese
那诺！将所有完全分别念的意和基础识与法身混合，称为阿赖耶识。例如，就像水和泥土混合后被命名为浑浊一样。意之浑浊被清除，那水就是菩提心。这些确立了基础。阿赖耶识是关键，是第一个空性堡垒的窍诀精华。现在，从那个基础上必须向上证悟成佛。为此，必须确立佛的什么？为此有三身：基础之三身，道之三身，果之三身。首先，基础之三身是：三身安住于自身，但由于漂泊的众生不了解三身的意义，所以在轮回中漂泊。菩提心的精华，从原始以来未被改变和污染的，是佛的种子，是众生的心。那平等无别地安住之处是法身。如果证悟轮回和涅槃二者的显现，就享受成佛的快乐；如果未证悟，就享受众生的快乐，所以是报身。因为能掌控轮回和涅槃二者的显现，所以是化身。第二，道之三身是：以三摩地的差别，有相观之身的差别显现为三个分支；以及无相空性中，心如何安住，一切都融入自心，法身是未被改变的泥土中之泥土，所以是法身。三摩地显现的所有体验，都可以在自心中享受，所以是报身。如此这般的禅定在自己的相续中生起，通过向他人展示，从而利益自他，所以是化身。第三，果之三身是：认识基础之三身，获得道之三身的稳固，在抛弃这个有漏之身的时候，在中阴状态中，心性在空性中清明，安住于智慧之身，是法身。轮回和涅槃的一切法都成为智慧的行境而享受。菩提心的精华，知道心无生无死本来如此，是法界智。那本身显现为多种多样，清晰而不停滞，是如镜智。一切法在无生无灭的虚空中平等，是平等性智。利益
English
Naho! The mind that fully discriminates all, and the base consciousness mixed with the Dharmakaya, is called Alaya. For example, it is like when water and soil are mixed and named muddy. The turbidity of the mind is cleared, and that water is the Bodhicitta. These establish the base. The Alaya is the key, the essence of the first emptiness fortress's instructions. Now, from that base, one must ascend to attain enlightenment. For that, what of the Buddha must be established? For that, there are three Kayas: the three Kayas of the base, the three Kayas of the path, and the three Kayas of the result. First, the three Kayas of the base are: the three Kayas abide within oneself, but because sentient beings who wander do not understand the meaning of the three Kayas, they wander in samsara. The essence of Bodhicitta, which from the beginning has been unchanged and unpolluted, is the seed of the Buddha, the mind of sentient beings. That which abides equally and without discrimination is the Dharmakaya. If one realizes the appearances of both samsara and nirvana, one enjoys the bliss of Buddhahood; if one does not realize it, one enjoys the bliss of sentient beings, so it is the Sambhogakaya. Because one has power over the appearances of both samsara and nirvana, it is the Nirmanakaya. Second, the three Kayas of the path are: with the distinctions of Samadhi, the distinctions of the form Kaya with signs appear as three branches; and in the formless emptiness, however the mind abides, everything dissolves into one's own mind, the Dharmakaya is the soil in the unchanged soil, so it is the Dharmakaya. All the experiences of Samadhi's appearances can be enjoyed in one's own mind, so it is the Sambhogakaya. When such Samadhi arises in one's own continuum, by showing it to others, one benefits oneself and others, so it is the Nirmanakaya. Third, the three Kayas of the result are: recognizing the three Kayas of the base, gaining stability in the three Kayas of the path, when abandoning this contaminated body, in the Bardo state, the nature of mind is clear in emptiness, abiding in the wisdom Kaya, it is the Dharmakaya. All phenomena of samsara and nirvana become the object of wisdom and are enjoyed. The essence of Bodhicitta, knowing that the mind is without birth or death from the beginning, is the Dharmadhatu wisdom. That itself appears in various ways, clear and unceasing, is the mirror-like wisdom. All phenomena are equal in the expanse of non-duality of birth and cessation, is the wisdom of equality. Benefit
Chinese
为了各自的目的，根据各自的意愿来展示，这就是个别领悟的智慧。为了自己和他人的利益，从自己的心中准备，这就是行为准备的智慧。那是自己显现中享受，所以是圆满报身。在那样的状态中，身秘密不可穷尽的装饰轮，为了利益众生而行动，所以在其他显现中，根据什么适合什么，什么需要什么来展示，这就是化身。那是从基础中证悟获得，同时成佛，所以是果的三身同时具备。完全地概括起来，在基础的三身的时候，认识它，并且经常修持，从而获得稳固。在道的三身的时候，对于知识，在所有有相和无相上，通过训练觉性的力量，让心自在。在果的三身的时候，在临终时禅修，通过认识三身，在中阴获得正觉，这就是三身五智显现。那些是确定果的三身，是第二个堡垒的教导的提问。现在，通过基础、道、果三者，如果没有确定成佛，没有成佛，就会猛烈地堕入下道。所以，第三个堡垒展示了打开无明蛋的壳，根除错误的根源，三界轮回的所有众生最初是从无明中产生的，没有认识到基础的实相，普贤菩提心就在自己心中。为了认识无明，有五个方面：自性之因，相应，遍计，投射和近取。其中，无明的自性是心，因为心自己不认识自己，就像在黑暗中看不到自己的行为一样，虽然实相存在于自身，但却没有看到。第二，相应是，在自己的心中，佛和众生轮回涅槃的所有根源平等地存在，如果证悟就是佛，没有证悟就是众生，如果证悟就是空性，没有证悟就是显现，如果证悟就是智慧，没有证悟就是无明。第三，遍计是，由于愚痴的分别，认为自己是“我”和“我的”，由于贪欲的力量，认为朋友、牛、财富和亲戚是好的，由于嗔恨的力量，认为敌人和他人是坏的。第四，投射是，由于嗔恨的力量，投生地狱，由于贪欲的力量，投生饿鬼，由于愚痴的力量
English
To show according to individual desires for individual purposes is the wisdom of individual realization. To prepare for the benefit of oneself and others from one's own mind is the wisdom of preparing for action. That is enjoying in one's own appearance, so it is the Sambhogakaya. From that state, the body, speech, and mind, the inexhaustible wheel of ornaments, accomplish the benefit of beings, so in other appearances, showing what is suitable for what and what is needed for what is the Nirmanakaya. That is realizing and attaining from the ground, becoming enlightened at the same time, so the three Kayas of the result are simultaneously present. Completely summarized, at the time of the three Kayas of the ground, recognize it and always practice it, thereby gaining stability. At the time of the three Kayas of the path, for knowledge, train the power of awareness on all that is with and without characteristics, thereby making the mind free. At the time of the three Kayas of the result, meditate at the time of death, and by recognizing the three Kayas, attain enlightenment in the bardo, which is the arising of the three Kayas and five wisdoms. Those are establishing the three Kayas of the result, which is the question of the teachings of the second fortress. Now, through the ground, path, and result, if enlightenment is not established and one does not become enlightened, one will fall drastically into the lower path. Therefore, the third fortress shows how to open the shell of the egg of ignorance, to eradicate the root of error, all sentient beings of the three realms of samsara initially arise from ignorance, not recognizing that the basic reality, the Samantabhadra bodhicitta, is within oneself. To recognize ignorance, there are five aspects: the cause of self-nature, corresponding, imputation, projection, and appropriation. Among them, the nature of ignorance is mind, because the mind itself does not recognize itself, just as one cannot see one's own actions in the darkness, although reality exists within oneself, it is not seen. Second, corresponding is that in one's own mind, the roots of all Buddhas and sentient beings, samsara and nirvana, are equally present, if realized, it is Buddha, if not realized, it is sentient being, if realized, it is emptiness, if not realized, it is appearance, if realized, it is wisdom, if not realized, it is ignorance. Third, imputation is that due to the delusion of ignorance, one considers oneself as "I" and "mine", due to the power of desire, one considers friends, cows, wealth, and relatives as good, due to the power of hatred, one considers enemies and others as bad. Fourth, projection is that due to the power of hatred, one is projected into hell, due to the power of desire, one is projected into the realm of hungry ghosts, due to the power of ignorance
Chinese
抛至畜生道。近取是：一切生于高贵种姓的众生处，都从其处取业，并近取五蕴等。因显现各种痛苦而分离。因此，从那些分离中解脱并加以遣除是：自性之续是，以无明的自性，以其自身之觉性。心性本无任何事物，因此无生灭、转移、变化，故为不生。无有破立、舍取，故为不灭。不舍轮回涅槃，于自处解脱，故为自性身。认识到自生之智慧显现，故能断除我执常执。因平等无偏颇地证悟，故能诛杀外敌。第二，等同具足是：心之无生无惧，显现为轮回涅槃之根本。不舍轮回涅槃，从根本上清净，故为不变金刚之身。从我与我执中解脱，故能诛杀内敌。第三，周遍分别者是：烦恼三毒从心中解脱。心于空性中，三毒自解脱。譬如士兵若从索巴前往比亚索，则敌人不会到来一般。因认识心之自性，故为现证菩提之身。现象消融于心，故能诛杀秘密之敌。第四，抛是：众生高贵种姓于心中解脱，善恶从根本上清净。因无有抛之歧途，故高贵种姓从根本上清净。第五，近取是：因一切皆于心中认识，故心之空性无有生老病死转移变化，因此于高贵种姓中无有可近取之业，故得解脱，断绝高贵种姓之悬崖。总而言之，从外在美好的歧途分离，此外在内在显现为器情世界。因知晓显现为心，故从外在美好的歧途解脱。从内在执着之心分离，因执着我为自我的意识。因知晓心性为空性，故从我执中解脱。从秘密的执取二元对立中分离，因不认识无明之自性。因自己不认识自己而分离。显现知为心。心知为空性。空性自生智慧，自己认识自己，故二取于自处解脱。无明显现为觉性自生之智慧。开启无明蛋壳之窍诀。是汇集三座城堡之窍诀。是四位智者之教言。
English
Casting into the animal realm. Taking closely is: In all places where beings of noble lineage are born, karma is taken from them, and the five aggregates, etc., are closely taken. Separated by the appearance of various sufferings. Therefore, to be liberated from those separations and to reverse them is: The continuum of intrinsic nature is: By the very nature of ignorance, by its own awareness. The nature of mind is nothing at all, therefore there is no birth, death, transference, or change, hence it is unborn. There is no negation, affirmation, abandonment, or attainment, hence it is unceasing. Without abandoning samsara and nirvana, liberated in its own place, hence it is the body of intrinsic nature. Recognizing the self-arisen wisdom as self-arisen, the clinging to self and permanence is severed. Because of realizing equality without partiality, the outer enemy is slain. Second, equally possessing is: That very mind, fearless of birth and death, appears as the root of all samsara and nirvana. Without abandoning samsara and nirvana, purified from the ground, hence it is the unchanging vajra-like body. Liberated from "I" and self-clinging, the inner enemy is slain. Third, the all-pervading discriminator is: The three poisons of afflictions are purified from the mind. In the state of emptiness of mind, the three poisons are self-liberated. For example, just as if a soldier goes from Sopa to Byaso, the enemy will not come. Because the nature of mind is recognized, it is the body of manifest enlightenment. Appearances dissolve into mind, so the secret enemy is slain. Fourth, casting is: Noble lineages of beings are liberated into mind, and virtue and vice are purified from the root. Because there is no straying from casting, the noble lineage is purified from the ground. Fifth, taking closely is: Because everything is recognized as mind, the emptiness of mind has no birth, death, transference, or change, so there is no karma to be taken closely in the noble lineage, hence liberation is attained, and the precipice of the noble lineage is cut off. In summary, separated from the straying of external goodness, this external and internal appearance is the vessel and its contents. Because appearances are known as mind, liberation is attained from the straying of external goodness. Separated from the clinging mind within, because it is the consciousness that clings to "I" as self. Because the nature of mind is known as emptiness, liberation is attained from clinging to "I". Separated from the secret clinging to duality, because the nature of ignorance is not recognized. Because one does not recognize oneself, separation occurs. Appearances are known as mind. Mind is known as emptiness. Emptiness is self-arisen wisdom, one recognizes oneself, so both clingings are liberated in their own place. Ignorance arises as awareness, the self-arisen wisdom. The key to opening the shell of the egg of ignorance. It is the instruction that gathers the three fortresses. It is the instruction of the four wise ones.