Chinese
重要的是，要完全避免吃剩饭和放置祭品等各种行为。此外，《涅槃经》中说：凡皈依三宝者，乃是真正之优婆塞，任何时候都不应皈依其他天神。皈依神圣之法，远离伤害和损害之心。皈依僧伽，不与外道为伍。如是等等所说，广为人知，故应如是学习。虽然这其中的开头和结尾两部分比较容易，但中间部分却非常困难，如果能做到言行一致，那就非常了不起。如果不能落到实处，那么空谈阔论谁都会，并不稀奇。第七点，大小乘皈依的差别是：共同的，小乘的规矩是，时间直到生命结束；特殊的，大乘的规矩是，直到菩提心。发心的差别是：小乘主要是为了自己从轮回的痛苦中解脱，而大乘是为了救度一切众生脱离轮回的痛苦。发愿的差别是：各自发愿成就菩提。皈依境、仪轨和事业等方面，虽然有大小的差别，但由于上位包含下位，所以并不矛盾。特别是密宗的规矩，时间的差别是无边无际，发心的差别是希望迅速救度众生，发愿的差别是希望通过容易入道的途径获得俱生果位。这些都是额外增加的，因此能够成就意义。在生起菩提心之后，如果想稍微讲解一下内容，有两种：讲解菩提心和讲解四无量心。第一，第一个要点是认识菩提心的体性：一般来说，菩提心这个词，也有进入胜义法界如来藏的意思，也有指无戏论现量证悟的智慧，胜义菩提心也是指这种智慧在相续中生起的名字。即使如此，在没有区分世俗和胜义的情况下，菩提心是否在相续中生起，是否被菩提心所摄持等等，菩提心的名相
English
It is important to completely avoid all kinds of actions such as eating leftovers and placing offerings. Furthermore, the Nirvana Sutra states: Whoever takes refuge in the Three Jewels is a true Upasaka, and should never take refuge in other gods. By taking refuge in the sacred Dharma, one is free from the mind of harming and injuring. By taking refuge in the Sangha, one does not associate with non-Buddhists. As these teachings are well-known, one should learn accordingly. Although the beginning and the end of this are relatively easy, the middle part is extremely difficult. If one can be consistent in word and deed, it is truly remarkable. If one cannot put it into practice, then mere empty talk is known by everyone and is not uncommon. The seventh point, the difference between the refuge of the Great and Small Vehicles, is: the common, the rule of the Lesser Vehicle is, the time is until the end of life; the special, the rule of the Great Vehicle is, until the heart of enlightenment. The difference in intention is also: the Lesser Vehicle mainly desires to liberate oneself from the suffering of samsara, while the Great Vehicle is for the sake of saving all sentient beings from the suffering of samsara. The difference in aspiration is also: each aspires to attain enlightenment. Regarding the objects of refuge, rituals, and activities, although there are differences in scale, there is no contradiction because the higher includes the lower. In particular, in the practice of Secret Mantra, the difference in time is infinite, the difference in intention is the desire to quickly save sentient beings, and the difference in aspiration is the desire to easily enter the path and obtain the innate fruit. These are additionally added, and therefore meaning is accomplished. After generating the mind of enlightenment, if you would like to explain the meaning a little, there are two: explaining the mind of enlightenment and explaining the four immeasurables. First, the first point is to recognize the nature of the mind of enlightenment: generally, the term "mind of enlightenment" also refers to entering the ultimate realm of suchness, and also refers to the wisdom that directly realizes freedom from elaboration. The ultimate mind of enlightenment is also the name for the arising of this wisdom in the continuum. Even so, without distinguishing between conventional and ultimate, whether the mind of enlightenment has arisen in the continuum, whether it is grasped by the mind of enlightenment, etc., the terminology of the mind of enlightenment
Chinese
现在进入正题。最著名和最主要的是被称为世俗菩提心的慈爱和大悲心。在这个大乘中，慈悲和伟大的慈悲之间存在一些差异。慈悲仅仅是无法忍受他人的痛苦并希望将其分离，这是四无量心中的慈悲。伟大的慈悲是菩提心的名称，也被认为是慈悲的根源。正如所说，它源于伟大的慈爱和慈悲，具有强烈的利他主义精神，自己承担着众生的重担，本质是希望为了他人的利益而获得圆满的菩提。这里的“为了他人的利益”指的是为了安置一切众生于圆满菩提。第二点，
English
Now to the main point. The most famous and most important is what is known as the relative Bodhicitta, which is great love and great compassion. In this Mahayana, there is a slight difference between compassion and great compassion. Compassion is merely the inability to bear the suffering of others and the wish to separate them from it, and this is the compassion within the four immeasurables. Great compassion is the name for Bodhicitta, and it is also considered to be rooted in compassion. As it is said, it arises from great love and compassion, possessing a strong altruistic spirit, taking upon oneself the great burden of the welfare of sentient beings, and its essence is the desire to attain perfect enlightenment for the sake of others. Here, "for the sake of others" means for the purpose of placing all sentient beings in perfect enlightenment. Second point, classification: It is divided into the Bodhicitta of aspiration and the Bodhicitta of application, or it is divided into the Bodhicitta of self-other equality and exchange. Among these, the Bodhicitta of aspiration is merely the wish to attain Buddhahood for the sake of others. The Bodhicitta of application is the desire to immediately engage in the practices of a Bodhisattva, such as the six perfections and the four means of attraction, for the sake of attaining Buddhahood. Here, there is also a mere Bodhicitta of aspiration that is separate from application, but there is no mere Bodhicitta of application. The person who has the Bodhicitta of application necessarily also has the Bodhicitta of aspiration. However, the subtleties of wisdom are not the same. Between self-other equality and exchange, equality is the main thing, and exchange is the method for eliminating obstacles and increasing benefits. Among these, equality means: I and all sentient beings are equal in being without inherent existence, we are also the same in the wisdom of Dharmata, the benefit of sentient beings is my own wish, so we are also the same in wishes, I and sentient beings are the same in wanting happiness, we are the same in not wanting suffering, we are also the same in needing to achieve happiness and needing to eliminate suffering, there is no difference in importance, there is no difference in cherishing and not cherishing, both are equally cherished, therefore I wish to attain Buddhahood myself and then place all sentient beings in Buddhahood. Here, the equality in importance does not mean putting all other sentient beings on one side and only myself being equal. Rather, it means that any sentient being is equal to myself, the sentient being is
Chinese
如果变得非常多，那就唯有比我更殊胜了。即便如此，众生希求获得菩提如同我所做的一样，我也是希求获得那菩提的，因为对于同一个果实想要结合的意愿是相同的，所以自他平等。自他相换是说，轮回中的人们仅仅是希望自己快乐和美好，这样的想法对其他人是不会产生的，有些众生希望痛苦，有些则保持中立，或许对亲友等少数人希望快乐，但认为不如自己珍贵，只觉得不如自己重要，而菩萨则在自和他者两者之上，将重要性颠倒，不珍视自己，认为任何一个众生都比自己极其珍贵，为了他人的快乐，自己也乐于承受痛苦，自己没有解脱，却希望某个众生首先解脱，如果自己寻求解脱的方法，而那个众生暂时无法解脱，那么自己宁愿留在轮回中，承受轮回的痛苦也毫无怨言，希望那个众生首先解脱，所以努力寻求那样的方便。对于其他人也以此类推，因为在自他平等中，可能会掺杂一些为自己着想的念头，如果修持自他相换，就能清净这些杂念，所以能消除自他平等的障碍。对于尚未真正做到自他平等的人来说，将这些杂念抛弃，是为了与平等融合，所以也是一种提升。根本是自他平等，相换是枝叶，但菩萨的大多数殊胜行为，都是通过自他相换来实现的，因为这是方便善巧的殊胜之处，所以是不可或缺的，非常重要，如同国王的事情由大臣来做一样。第三个要点是，从词义上讲，将胜义谛的如实性称为菩提心，如实性是菩提的体性，也是心的体性，因此，“的”字是第六格的词，表示基础相同的集合。证悟那如实性的道之智慧，是真实见到菩提的自性，并且是缘于此的智慧，所以这样称呼。世俗菩提心是
English
If it becomes very numerous, then it is only superior to me. Even so, sentient beings desire to attain enlightenment just as I do, and I also desire to attain that enlightenment. Because the desire to unite with the same fruit is equal, therefore self and other are equal. The exchange of self and other is that sentient beings in samsara only wish for their own happiness and well-being, but such thoughts do not arise for anyone else. Some beings wish for suffering, while others remain neutral. Perhaps they wish for the happiness of a few, such as relatives and friends, but they do not cherish them as much as themselves, only considering them less important. However, a Bodhisattva, on top of the two bases of self and other, reverses the importance, not cherishing themselves, and considering any sentient being, no matter who, as extremely precious, more so than themselves. For the sake of others' happiness, they are even willing to engage in suffering. If they themselves are not liberated, they wish for a sentient being to be liberated first. If they seek a method for their own liberation, but that sentient being cannot be liberated for the time being, then they would rather remain in samsara, enduring the suffering of samsara without any complaint, wishing for that sentient being to be liberated first, and therefore striving for such means. This can be applied to others as well. Because in the equality of self and other, there may be some thoughts of self-interest mixed in, if one practices the exchange of self and other, these impurities can be purified, thus eliminating the obstacles to the equality of self and other. For those who have not yet truly achieved the equality of self and other, abandoning these impurities is for the sake of merging with equality, so it is also an elevation. The root is the equality of self and other, and the exchange is a branch, but most of the Bodhisattva's extraordinary actions are achieved through the exchange of self and other. Because this is the supreme distinction of skillful means, it is indispensable and very important, just as the king's affairs are done by the ministers. The third point is that, in terms of meaning, the ultimate reality of suchness is called Bodhicitta. Suchness is the nature of enlightenment, and it is also the nature of mind. Therefore, the word "of" is a genitive particle, indicating a collection with the same basis. The wisdom of the path that realizes that suchness is the wisdom that directly sees the nature of enlightenment and is focused on it, so it is called that. The conventional Bodhicitta is
Chinese
以期盼获得圆满佛陀果位为目标，为了自己和他人都能获得此果位而生起的希求之心，因此称为菩提心。这被安立为世俗菩提心。前面两种是胜义菩提心。虽然如此，法界被称为胜义菩提心，但不使用“发心”这个词。在其他两种情况下，通常使用胜义发心和世俗发心。那么，心和发心有什么区别呢？从本体和物质的角度来看，没有区别。只是根据状态的差异来命名。所谓“发心”，有两种界定：一种是不舍弃愿心而立誓，并通过仪轨接受律仪，称为愿菩提心和行菩提心。这两种愿行菩萨心，因其生起为戒律的自性，所以非常稳固且力量强大，并且是所有功德的基础。因此，这个发心是誓言，或者通过仪轨接受的菩提心，特别是与誓言相关的菩提心的名称。按照这种说法，凡是发心一定是菩提心，但菩提心不一定是发心。还有第二种发心的界定：通过努力使菩提心在相续中生起并在心中显现，这被称为发起菩提心。因为这个心是通过努力产生的，所以称为发心。在这种界定下，凡是世俗菩提心也一定是发心。在所有引导次第中，所说的皈依和发心，指的是后者，即忆念菩提心。第四个要点是识别引导修持中的两种发心。在此，详细阐述两种发心的仪轨和菩萨戒的分类是不够的，而且与当前的主题无关，所以不作阐述。这里引用《续王智慧品》中的话：“任何时候菩提心都分为欲求利益和正在利益两种。舍弃愿望和进入解脱道是低劣的，所有这些在任何时候都是魔的心。”意思是说，为了所有众生的利益，