English
A mind with the aspiration to attain that state for oneself and others, aiming for the state of perfect Buddhahood, is therefore called Bodhicitta. This is established as relative Bodhicitta. The former two are ultimate Bodhicitta. Even so, the Dharmadhatu is referred to as ultimate Bodhicitta, but the term "generation of mind" is not used. In the other two cases, it is common to use the terms ultimate generation of mind and relative generation of mind. So, what is the difference between mind and generation of mind? There is no difference in terms of essence and substance. It is named only according to the difference in state. There are two definitions of "generation of mind": one is to vow not to abandon the aspiration mind and to take vows through rituals, which is called aspiration Bodhicitta and action Bodhicitta. These two aspiration-action Bodhicittas, because they arise as the nature of discipline, are very stable and powerful, and are the basis of all qualities. Therefore, this generation of mind is a vow, or the Bodhicitta taken through rituals, especially the name of Bodhicitta related to the vow. According to this, anything that is a generation of mind must be Bodhicitta, but Bodhicitta is not necessarily a generation of mind. There is also a second definition of generation of mind: when Bodhicitta arises in the continuum through effort and appears in the mind, it is called generating Bodhicitta. Because this mind is generated through effort, it is called generation of mind. Under this definition, anything that is relative Bodhicitta is also a generation of mind. In all stages of guidance, the refuge and generation of mind that are mentioned refer to the latter, which is to remember Bodhicitta. The fourth point is to identify the two generations of mind in the guidance practice. Here, it is not enough to elaborate on the rituals of the two generations of mind and the classification of Bodhisattva vows, and it is not relevant to the current topic, so it will not be explained. Here, from the Wisdom Chapter of the King of Tantras, it is said: "At any time, Bodhicitta is divided into two types: desiring to benefit and benefiting. Abandoning the desire and entering the path of liberation is inferior, all of these are the mind of Mara at any time." It means that for the benefit of all sentient beings,
Chinese
思维“愿我获得遍知佛陀的果位”，这如同想要去某地，是发愿菩提心。因此，思维“我将修持甚深道金刚瑜伽”，这如同走在去往目的地的路上，是入行菩提心。仅仅想着“我将来在某个时候将修学布施等菩萨行”，这只是泛泛地想要修学，并非入行菩提心。这里的要点是：当下就要有修学的意愿，并且由这种意愿推动，立即投入到哪怕是一件作为菩提之因的善行中。因此，修持金刚瑜伽是菩萨行的殊胜之行，因此，想要修持它，并且不脱离这种想法，立即投入实践，这样的修持就是殊胜的入行菩提心。总的来说，要区分入行菩提心和入行菩提心戒的区别。导师寂天菩萨说：菩提心略而言之，当知有两种，即发愿菩提心与入行菩提心。如欲行与正行之差别，智者亦应如是次第了知此二者之差别。如上所引，也是追随吉祥时轮的见解而说的，我如是说。以此理由，也能成立时轮的教法以各种方式很早就传到印度的事实。第五个要点是利益：一个人是否进入大乘，取决于他相续中是否生起菩提心。无论做什么善事，能否成为成佛之因，也取决于是否被菩提心所摄持。因此，一旦生起菩提心，立即就进入了大乘，获得了三律仪等三学和一切功德的基础，并且必定会在某个时候获得圆满菩提，从而奠定了菩提的根本。如是说：强大的极其难忍的罪业，若非圆满菩提心，任何其他善业都无法胜过。
English
Thinking, "May I attain the state of a fully enlightened Buddha," is like wanting to go somewhere, it is the aspiration Bodhicitta. Therefore, thinking, "I will practice the profound path of Vajra Yoga," is like walking on the road to the destination, it is the engaging Bodhicitta. Merely thinking, "I will study the practices of a Bodhisattva, such as generosity, at some time in the future," is just a general desire to study, and it is not engaging Bodhicitta. The point here is: one must have the intention to study right now, and be motivated by this intention to immediately engage in even one virtuous act that is a cause of enlightenment. Therefore, practicing Vajra Yoga is the supreme practice of a Bodhisattva, so wanting to practice it, and not separating from this thought, immediately engaging in practice, such practice is the supreme engaging Bodhicitta. In general, one should distinguish between engaging Bodhicitta and the vows of engaging Bodhicitta. The teacher Shantideva said: Bodhicitta, in brief, should be known to be of two types: the aspiration Bodhicitta and the engaging Bodhicitta. Just as the difference between wanting to go and actually going, the wise should understand the difference between these two in sequence. As quoted above, it is also said following the view of the glorious Kalachakra, I say. For this reason, it can also be established that the teachings of Kalachakra in various ways were transmitted to India very early on. The fifth point is the benefits: whether a person enters the Mahayana depends on whether Bodhicitta has arisen in their mindstream. Whether any virtuous deed becomes a cause for attaining Buddhahood also depends on whether it is grasped by Bodhicitta. Therefore, as soon as Bodhicitta arises, one immediately enters the Mahayana, obtains the foundation of the three trainings, such as the three vows, and all qualities, and will surely attain perfect enlightenment at some time, thereby laying the foundation of enlightenment. As it is said: Powerful and extremely unbearable sins, if not for perfect Bodhicitta, cannot be overcome by any other virtuous deeds.
English
It is transformed. It is said, "Therefore, like the fire at the end of time, great sins will surely be burned in an instant." As it is said, many sins committed in the past will be purified in such a way that they will never be able to produce results. Some sins, now in the manner of ripening being delayed, during the period when the result is postponed, are destroyed by other antidotal virtues. Thus, merely generating the mind of enlightenment will purify immeasurable collections of sins. In the Sutra Requested by Dpa' sbyin, it says: "Whatever merit there is in the mind of enlightenment, if it had form, it would fill the entire expanse of space, and it would be even greater than that." Thus, it is said that the benefits are immeasurable through direct or indirect means. Other virtues are like trees, they produce fruit and then are exhausted. The tree of the mind of enlightenment is always producing fruit, so it does not diminish but increases. As it is said, virtue is inexhaustible. Even if generosity and other virtues not accompanied by the mind of enlightenment are practiced for eons, merely generating the mind of enlightenment is more beneficial. Merely the ripening of the mind of enlightenment alone can cause one to become a hundred, thousand, or million times the rank of Indra and a universal monarch. The benefits that arise gradually later depending on the mind of enlightenment itself, even if the unsurpassed Buddhahood is attained, what need is there to mention others? This is also the best offering to the Buddhas, as it says in the Sutra: "If someone were to fill Buddha-fields as numerous as the sands of the Ganges with jewels and offer them to the protector of the world, it would be better than someone who joins their palms and generates the mind of enlightenment. This offering is especially excellent, and there is no end to it." It is said. No matter how great a material offering is, a single practice offering surpasses it. And generating the mind of enlightenment is the unsurpassed and most excellent among all practice offerings, and because it causes the lineage of the Thus-Gone Ones to never be interrupted, it is the best of offerings. Furthermore, it prevents one from going to the lower realms, fully shows the path to higher realms, and leads to the state of no old age and death.
Chinese
顶礼菩提心！如是说，又如《入行论》中说：此能令无量众生之聚，轻易获得最胜安乐。欲摧毁有海百千痛苦，欲除遣有情所有不安乐，以及欲享用百千广大安乐者，亦莫舍弃菩提心。如是所说。入菩提心之利益是，心一生起，便能消除无量有情之痛苦，以安乐令其满足，能摧毁愚痴等一切烦恼，是为有情投入无偏无私之利益中，何者以安乐饶益，众多痛苦所缠之彼等，以一切安乐令其满足，断除一切痛苦，亦能消除愚痴，彼与善等同者于何处有？如是之友于何处有？如是之福德亦于何处有？施恩求报者，彼亦暂且值得赞叹，无需劝请亦能善为利他之菩萨，更何须赘言？如是说。第六，舍弃之过患是，菩提萨埵若失菩提心，更不必说比别解脱戒之四根本堕罪更重，比五无间罪之罪过更大，故将屡屡感受无间地狱或恶趣之剧烈痛苦，此外，亦将产生自他利益之诸多损害，以及无量不悦意与痛苦。第七，应学之法是，一般而言，所有应修之法皆成为菩提心之应学法。特别是入行律仪中，舍弃四根本罪与四十六粗罪等，以及《虚空藏经》中所说之舍弃十四根本堕罪等，对于当下之取舍，最为急需的是舍弃应舍之遮罪，以及六度万行与四摄等应取之修持等，然彼等暂且不在此广说。修持菩提心之后，此二者至关重要，舍弃有情，以及生起不悦意之心，此二者将舍弃已受之菩提心律仪
English
Homage to the Bodhicitta! As it is said, and as it is said in the Bodhicharyavatara: This enables limitless beings to easily attain supreme bliss. Those who wish to destroy hundreds of thousands of sufferings of samsara, who wish to eliminate the unhappiness of sentient beings, and who wish to enjoy hundreds of thousands of great pleasures, should never abandon the Bodhicitta. As it is said. The benefit of entering the Bodhicitta is that as soon as the mind arises, it eliminates the suffering of countless sentient beings, satisfies them with happiness, destroys all afflictions such as ignorance, and engages in the impartial and unbiased benefit of sentient beings. Whoever is enriched with happiness, and those who are afflicted with many sufferings, satisfying them with all happiness, cutting off all sufferings, and also eliminating ignorance, where is there one equal to that virtue? Where is there such a friend? Where is there such merit? Whoever repays a favor is worthy of praise for a while, what need is there to say about a Bodhisattva who does good without being asked? As it is said. Sixth, the fault of abandoning is that if a Bodhisattva loses the Bodhicitta, what need is there to say that it is heavier than the four root downfalls of individual liberation? It is even greater than the five heinous crimes, therefore, one will repeatedly experience the intense suffering of Avici hell or the lower realms, and in addition, many harms to oneself and others' interests will arise, as well as countless unpleasantness and suffering. Seventh, the precepts to be learned are that, in general, all practices to be cultivated become the precepts to be learned of the Bodhicitta. In particular, in the Entering the Path vows, abandoning the four root sins and the forty-six coarse sins, etc., and abandoning the fourteen root downfalls mentioned in the Sutra of the Essence of Space, etc., for the immediate acceptance and rejection, the most urgent are the precepts of the prohibitive vows to be abandoned, and the practices to be adopted such as the six perfections and the four means of gathering, etc., but these will not be discussed in detail here for the time being. After cultivating the Bodhicitta, these two are crucial: abandoning sentient beings and generating unpleasant thoughts, these two will abandon the Bodhicitta vows that have been taken.