Chinese
即是入菩提（心）。如欲行与行者之，差别如何知晓般。如是此二智者之，差别次第应知晓。如是，如同立誓前往一方的有志之士，为了准备而开始行动一样，我成为佛之后，为了利益众生，想要获得深广之义的心，是依止近取的心，是发愿（菩提心），真实进入菩提之行，是安立为入（菩提心）。因此，未受戒之前是发愿心，受戒之后是入行心。若不勤于修学，则会退失。如吉祥智称的《修次第》中说：其中首先是怙主的，祈请之相如实说，其次进入布施等，入行之相极宣说。等等。善天释中也说：菩提心，其中希求菩提之心，即我成为佛之后，为了利益有情而以信心亲近，应如是示现于心，以诸事业亦欲获得深广之义之心，即是发愿菩提心。以真实受持菩提之行等而入于彼时，即是入菩提，如是则有两种。又如Śrī Vibhūticandra的《关系自释》中也说：总而言之，即发愿和入行二者。犹如谷物之种子般，是殊胜菩提之不共因。其学处有二，其中遮止之律仪是远离一切恶行，入行之律仪是串习六度。如是说，仅受戒律是不够的，进入修行才是其要义。因此，对于不能如是行者，应生起广大的发愿心。如《教诫国王经》中说：大王，您事务繁多，所作甚多，若不能于一切的一切，一切的一切处修学布施波罗蜜多乃至般若波罗蜜多，则应如是大王。
English
It is indeed entering into Bodhi. Just as one knows the difference between wanting to go and going, similarly, the difference between these two wise ones should be known in sequence. Thus, just as a person who has firmly vowed in his mind to go in one direction engages in preparations for it, the mind that closely relies on the desire to attain profound and vast meaning for the sake of benefiting sentient beings after I become a Buddha is aspiration, and truly engaging in the conduct of Bodhi is established as entering. Therefore, until one has taken vows, it is the mind of aspiration, and after taking vows, it is the mind of entering. If one does not strive to learn the conduct, one will degenerate. As it is said in the Stages of Meditation by Glorious Yeshe Drakpa: Among them, first, the Protector's, the aspect of supplication is truly explained, second, entering into generosity, etc., the aspect of entering is greatly proclaimed. And so on. Also, in the commentary of Gewai Lha, it is said: The mind of Bodhi, among them, the mind that aspires to Bodhi, that is, after I become a Buddha, I will benefit sentient beings, should be shown closely with faith, and the mind that desires to attain profound and vast meaning through various activities is indeed the mind of aspiring to Bodhi. When entering into it by truly taking up the conduct of Bodhi, etc., it is indeed entering into Bodhi, thus there are two aspects. Also, in the Self-Commentary on Relationships by Śrī Vibhūticandra, it is said: In brief, there are two: aspiration and entering. Like the seeds of crops, it is the uncommon cause of supreme Bodhi. There are two trainings for it: the discipline of restraint is turning away from all misdeeds, and the discipline of engagement is familiarizing oneself with the six perfections. As it is said, it is not enough to merely take vows; entering into practice is the essence. Therefore, those who are unable to do so should generate a vast mind of aspiration. As it is said in the Sutra of Advice to the King: Great King, you have many tasks and many actions. If you cannot train in the perfection of generosity to the perfection of wisdom in all of everything, in all of everything, then you should, Great King,
Chinese
对于圆满菩提的希求、信心、精进和发愿，无论行走、站立、坐卧、醒来、吃饭、饮水，都要恒常不断地忆念，放在心上，修习。将诸佛、菩萨、声闻、缘觉、一切凡夫以及我自己的过去、未来、现在所产生的一切善根全部汇集起来，以最殊胜的随喜来随喜。随喜之后，也要供养诸佛、菩萨、缘觉和声闻们。供养之后，也要与一切众生共同分享。然后，为了使一切众生获得遍知的果位，为了圆满一切佛法，像一天一样，在三时中回向于无上正等觉。大国王啊，您如此行持，就能成为国王，国王的统治也不会衰败，菩提的资粮也会圆满。这段话很好地阐释了发愿的特征，并且对末法时代的众生非常有益。因此，我的上师全知大能者也说，发愿是希求菩提的部分，而行入则以行持遍及实践，这两部分必须齐全。如此，对所有以发心为纲要的部分进行分类，特别是在意义方面，发心能使心所自然产生，心的意义的自性自然明了。就像心是明了意义的自性，如同从昏厥中醒来一样自然明了；而心所是意义的差别，如同观察对境的粗细，自然明了显现的红白一样。心和心所平等进入，通过生起自性而自然获得差别。正如《中边分别论》所说：“于彼义见识，由彼生差别。”因此，各自的学处将在下文阐述。自性广大之差别是，从差别之门生起圣凡心。
English
May the aspiration, faith, diligence, and prayer for perfect enlightenment be remembered constantly and without interruption, whether walking, standing, sitting, lying down, waking up, eating, or drinking. Keep it in mind, meditate on it. Gather all the roots of virtue of all Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, all ordinary beings, and my own past, future, and present, and rejoice with the supreme rejoicing. After rejoicing, make offerings to the Buddhas, Bodhisattvas, Pratyekabuddhas, and Shravakas. After making offerings, share it with all sentient beings. Then, in order to enable all sentient beings to attain the state of omniscience, and in order to perfect all the Buddha's teachings, dedicate it to the unsurpassed, perfect, and complete enlightenment in the three times, just like one day. Great King, if you act in this way, you will become a king, the king's rule will not decline, and the accumulation of Bodhi will be perfected. This passage well explains the characteristics of aspiration and is very beneficial to all sentient beings in the degenerate age. Therefore, my omniscient and great master also said that aspiration is the part of seeking Bodhi, and entering into practice covers the practice, and these two parts must be complete. Thus, all parts that are based on the mind of enlightenment are classified, especially in terms of meaning, the arising of the mind of enlightenment causes the mental factors to arise naturally, and the nature of the meaning of the mind is naturally clear. Just as the mind is the nature of understanding meaning, it is naturally clear like waking up from a faint; while the mental factors are the differences in meaning, like observing the coarse and fine nature of the object, the appearance of red and white is naturally clear. The mind and mental factors enter equally, and the difference is naturally obtained by generating the nature. As stated in the Madhyantavibhaga, "In that, the meaning is seen by consciousness, and by that, the difference arises from the mind." Therefore, the respective precepts will be explained below. The difference in the vastness of nature is that the noble and ordinary mind arises from the gate of difference.
Tibetan
བསྐྱེད་ གཉིས། །བསླབ་པ་གསུམ་ལ་ལྟོས་པའི་སེམས་བསྐྱེད་གསུམ། ཁྱར་པར་ཚོགས་སྦྱོར་ལམ་ན་མོས་པས་སྤྱོད། །དང་པོའི་ས་ནས་བདུན་པར་ལྷག་བསམ་དག །དག་ས་གསུམ་ན་རྣམ་པར་སྨིན་པ་དང་། །སངས་རྒྱས་ས་ན་སྒྲིབ་པ་སྤངས་ཏེ་བཞི། །དེ་བཞིན་ལམ་ལྔའི་རྗེས་འགྲོ་སེམས་བསྐྱེད་ལྔ། །ཕ་རོལ་ཕྱིན་པ་དྲུག་ལྟོས་དེ་སྙེད་གྲངས། །ས་མཚམས་དབྱེ་བ་ཉི་ཤུ་རྩ་གཉིས་སོགས། །བསམ་པས་སྨོན་དང་འཇུག་པས་ཁྱབ་ལ་འདུ། །དེ་ལྟར་སྨོན་འཇུག་ཏུ་གྲགས་པའི་སེམས་བསྐྱེད་གཉིས་པོ་དེའང་སྐྱེས་བུ་གཅིག་ཉིད་བྱེད་ལས་ཀྱི་སྒོ་ནས་མིང་ཐ་དད་དུ་འགྱུར་བ་ལྟར་ཕྱོགས་དང་པོ་སོ་སོའི་སྐྱེ་བོ་དང་། འཕགས་པའི་སེམས་བསྐྱེད་ཀྱི་ཁྱད་པར་ནི། མྱང་འདས་ལས། ཀུན་རྫོབ་དོན་དམ་དབྱེ་བ་ཡི། །བྱང་ཆུབ་སེམས་ནི་རྣམ་པ་གཉིས། །ཞེས་ཕྱི་རོལ་སེམས་ཅན་ལ་དམིགས་པ་དང་། ནང་སེམས་ཉིད་ལ་དམིགས་པའི་དབྱེ་བས་ཏེ། །བྱང་ཆུབ་ཏུ་སེམས་བསྐྱེད་པ་ཆེན་པོའི་མདོ་ལས། ཆོས་ཐམས་ཅད་ནམ་མཁའ་ལྟར་མཚན་ཉིད་མེད་ཅིང་ཡེ་ནས་འོད་གསལ་བ་རྣམ་པར་དག་པ་དེ་ལ་ནི་བྱང་ཆུབ་ཅེས་བྱའོ། །དེ་དང་མཐུན་པའི་སེམས་སྔ་ན་མ་སྐྱེས་པའི་སེམས་རིན་པོ་ཆེ་སྐྱེས་པ་ལ་ནི་བྱང་ཆུབ་ཏུ་སེམས་བསྐྱེད་པ་ཞེས་བྱའོ། །ཞེས་དེ་གཉིས་རྒྱུ་དང་འབྲས་བུའི་རྣམ་པ་ཅན་དུ་བསྟན་ཏོ། །བསླབ་པ་གསུམ་ལ་ལྟོས་ནས་གསུམ་དུ་ཡོད་པ་ནི། ཡུམ་བར་མ་ལས། གང་ཁ་ན་མ་ཐོ་བ་སྡོམ་པའི་སེམས་དང་། དགེ་བའི་ཆོས་སྡུད་པའི་སེམས་དང་། སེམས་ཅན་སྨིན་པར་བྱེད་པའི་སེམས་ཏེ་སེམས་བསྐྱེད་པ་འདི་གསུམ་ལ་ནན་ཏན་དུ་བྱའོ། །ཞེས་ཚུལ་ཁྲིམས་རིན་པོ་ཆེ་རྣམ་པ་གསུམ་དང་དུ་བླང་བའི་སེམས་བསྐྱེད་པའོ། །བཞི་ཚན་གྱིས་དབྱེ་བ་ནི། ཚོགས་སྦྱོར་གྱི་ ལམ་ལ་མོས་པས་སྤྱོད་པ་དང་། ས་དང་པོ་ནས་བདུན་པའི་བར་ལྷག་བསམ་དག་པ་དང་། དག་པ་ས་གསུམ་ན་རྣམ་པར་སྨིན་པ་དང་། སངས་རྒྱས་ཀྱི་སར་སྒྲིབ་པ་སྤངས་པའི་སེམས་བསྐྱེད་དེ། མདོ་སྡེའི་རྒྱན་ལས། སེམས་བསྐྱེད་དེ་ནི་ས་རྣམས་ལ། །མོས་དང་ལྷག་བསམ་དག་པ་དང་། །རྣམ་པར་སྨིན་པ་གཞན་དུ་འདོད། །དེ་བཞིན་སྒྲིབ་པ་སྤངས་པའོ། །ཞེས། ཚོགས་སྦྱོར་དུ་ཀུན་གཞི་དང་། ཚོགས་བརྒྱད་བག་ཆགས་དང་བཅས་པས། རང་ངོའི་ཁམས་ཉི་མ་ལྟ་བུར་བསྒྲིབས་ནས་མི་མཐོང་སྟེ། ཆོ་ག་ལ་ཡིད་ཆེས་པ་དུས་སུ་འཛིན་པས་དོན་སྤྱིའི་ཚུལ་དུ་འཇལ་ལ་དད་པས་མོས་པ་སྤྱོད་ཡུལ་དུ་བྱེད་པའི་ཕྱིར་རོ། །ས་དང་པོ་ནས་བདུན་པའི་བར་དུ་ཉོན་མོངས་པ་ཅན་གྱི་ཡིད་ལོག་པས། ཞིང
Chinese
生起 二、 依于三学的三种发心。 特别是在资粮道和加行道上以信解而行持。 从初地到七地是增上意乐清净。 在清净三地是成熟。 在佛地是断除障碍而有四种。 同样，随行五道的发心有五种。 依于六度也有同样的数量。 土地分界的差别有二十二种等。 以意乐包括愿和行。 这样，被称为愿行二者的发心，也如同一个补特伽罗从作用的角度而有不同名称一样，最初的凡夫和圣者的发心差别是，《涅槃经》中说：“世俗胜义之差别，菩提心有二种。”即以外在有情为对境和以内在自心为对境的差别。 在《发起广大菩提心经》中说：“一切法如虚空般无自性，本来光明清净，这被称为菩提。 与此相应，先前未生之珍贵心生起，这被称为发起菩提心。” 这样，说明了二者是因和果的关系。 依于三学而有三种是，《中观经》中说：“应当努力于不作罪业的律仪心，积累善法的摄善心，成熟有情的饶益心这三种发心。”即受持三种清净戒律的发心。 以四组来分是，在资粮道和加行道上以信解而行持，从初地到七地之间是增上意乐清净，在清净三地是成熟，在佛地是断除障碍的发心。 《经庄严论》中说：“发心于诸地，信解增上意乐，清净与成熟，以及断除障碍。” 这样，在资粮道和加行道上，阿赖耶识和具有习气的八识，遮蔽了自性的光明如太阳般，无法见到。 因为相信仪轨，在适当的时候以总义的方式衡量，以信心作为行持的对境的缘故。 从初地到七地之间，由于烦恼障的退转，
English
Arising Two. The three types of bodhicitta that depend on the three trainings. In particular, on the paths of accumulation and junction, one practices with aspiration. From the first bhumi to the seventh, there is pure higher intention. In the three pure bhumis, there is complete maturation. In the buddha bhumi, there are four types of bodhicitta that have abandoned obscurations. Similarly, there are five types of bodhicitta that follow the five paths. Depending on the six perfections, there are that many numbers. The distinctions of the bhumi boundaries are twenty-two, etc. Intention encompasses aspiration and action. Thus, the two types of bodhicitta known as aspiration and action are like a single individual who changes names from the perspective of function. The difference between the bodhicitta of ordinary beings and noble beings is that, according to the Nirvana Sutra, "The distinction between conventional and ultimate, bodhicitta has two aspects." That is, the difference between focusing on external sentient beings and focusing on one's own internal mind. According to the Great Sutra on Generating Bodhicitta, "All phenomena are without characteristics like space, and are naturally clear and pure, this is called bodhi. Corresponding to this, the precious mind that has not arisen before arises, this is called generating bodhicitta." Thus, it is shown that the two have the nature of cause and effect. The three types that depend on the three trainings are, according to the Intermediate Mother Sutra, "One should diligently engage in these three types of bodhicitta: the mind that restrains from wrongdoing, the mind that gathers virtuous dharmas, and the mind that ripens sentient beings." That is, the bodhicitta that takes on the three types of pure morality. The division by four groups is: on the paths of accumulation and junction, one practices with aspiration; from the first bhumi to the seventh, there is pure higher intention; in the three pure bhumis, there is complete maturation; and in the buddha bhumi, there is the bodhicitta that has abandoned obscurations. According to the Ornament of the Sutras, "Bodhicitta on the bhumis, aspiration and pure higher intention, maturation is considered different, likewise, abandoning obscurations." Thus, on the paths of accumulation and junction, the alaya consciousness and the eight consciousnesses with their latent tendencies obscure the nature of one's own face like the sun, so that it is not seen. Because one believes in the rituals, one measures in terms of general meaning at the appropriate time, and because one makes faith the object of practice. From the first bhumi to the seventh, due to the reversal of afflictive emotions,