Chinese
如果区分菩提心，虽然会变成很多种，但如果简要归纳，应该从区分的数量和性质方面了解为两种。哪两种呢？即希求无上菩提的菩提心和进入菩提行持的菩提心。这二者的差别是什么呢？比如，就像一个人想要去向往的地方并为此努力，以及实际踏上那条道路行走，这二者的差别是什么一样，同样，智者，即智者菩萨们，也应该按照次第了解希求心和进入心的差别。以比喻的方式展示的这种希求和进入的差别，存在很多不同的观点。导师耶喜扎等认为，凡夫的菩提心是希求，圣者的菩提心是进入。阿巴亚和耶喜扎巴等认为，资粮道的菩提心是希求，加行道是进入心。寂天、宝生、海云等认为，想要获得菩提的意念，如果没有通过仪轨受持，就是希求，受持后就是进入心。智慧生等认为，心没有被菩提行持所摄持和被摄持是希求和进入。大尊者认为，以果位佛为目标是希求，以因道为目标是进入。认为这是在因果上立誓的差别。有些人认为，在获得不退转之前是希求，获得之后是进入。从凡夫和圣者的菩提心来看，除了意愿之外，其他大部分都和寂天论师的观点相似，但理解的方式不同。全知者认为，在果位上立誓是希求心，在因位上立誓是进入心。而且，对于用比喻区分的那些，也如“以思惟而希求，以行为而遍及”所说，希求和进入各有两种。总之，为了使如母有情，数量与虚空无边无际的众生，脱离轮回和寂灭的一切痛苦，我将他们安置于圆满正等觉的果位。发愿将他们安置于佛的果位。
English
If we differentiate the mind of Bodhicitta, although it will become many, if we summarize it briefly, it should be understood as two types in terms of the number and nature of the distinctions. What are the two? They are the mind of aspiration for supreme enlightenment and the mind of entering into the practice of Bodhicitta. What is the difference between these two? For example, just as there is a difference between a person who wants to go to a desired place and strives for it, and actually embarking on that path and walking, similarly, wise people, that is, wise Bodhisattvas, should understand the difference between the aspiring mind and the entering mind in the order as it is. Regarding this difference between aspiration and entry, which is shown through examples, there appear to be many different views. Teachers Yeshe Zhap and others consider the Bodhicitta of ordinary beings to be aspiration, and the Bodhicitta of noble beings to be entry. Abhaya and Yeshe Drakpa and others consider the Bodhicitta of the path of accumulation to be aspiration, and the path of joining to be the entering mind. Shantipa, Ratnakara, Ocean Cloud, and others consider the thought of wanting to attain enlightenment, if not taken through ritual, to be aspiration, and after taking it, to be the entering mind. Jnanagarbha and others consider the mind not being grasped by the practice of Bodhicitta and being grasped to be aspiration and entry. The great Lord Atisha considers aiming at the fruit, Buddhahood, to be aspiration, and aiming at the causal path to be entry. They consider this to be the difference of vowing on cause and effect. Some consider aspiration to be until the attainment of non-retrogression, and entry to be after attainment. From the perspective of the Bodhicitta of ordinary and noble beings, apart from mere desire, most others seem to follow the words of Shantideva, but the way of understanding the intention is different. The Omniscient One said that vowing on the fruit is the aspiring mind, and vowing on the cause is the entering mind. Moreover, for those distinguished by examples, as it is said, "By thought, aspiration, and by action, pervading," aspiration and entry each have two types. In short, in order to liberate all sentient beings, as numerous as the extent of space, from all the sufferings of samsara and nirvana, I shall establish them in the state of perfect and complete enlightenment. Vowing to establish them in the state of Buddhahood.
Chinese
希求寂灭且于义精进，立誓成办具二利或二分之发心，以及为此立誓并承诺修持六度，如是进入并修持之行心，如行路之时亦不舍行之欲求，入行心之时亦须具愿心。如是菩提心有二，律仪有三，戒律虽从遮止之门而分，然体性为一，谓欲为利他而证圆满菩提，行持善法之愿行二心，由此自相续调伏，增长善资粮，成办他利，是为三种律仪。彼一切遮止自相续之不善及其分，是名菩萨戒。譬如如意宝珠，具有息灭瘟疫，生出所需，遣除黑暗之三部分，如是体性一而遮止各异。第二者，如是仅发愿菩提心，若于轮回中流转，虽生起天王梵天等及人中转轮圣王等圆满兴盛之果，然不如发起行心般，福德或布施及律仪等善法恒常不断生起。从何时起，为了将无边无际的众生界从轮回之苦中彻底解脱或救度，并为了证得佛果，而立誓修持六度，以不退转之心真正受持入行心，且守护而不令其衰损，即若能守护，则从彼时起，彼人即使睡眠或嬉戏等放逸，布施等福德之力亦将更胜于前，恒常不断，广大且无尽，多如虚空般不可衡量地增长。如是，即使受持行戒后，于时时处处不稍作布施等，则善法不但不增长，反而会产生不修善之根本堕罪的极大过患。
English
The mind of aspiration, which desires peace and strives for meaning, and vows to accomplish it, possessing two benefits or two aspects; and for that purpose, vowing and promising to practice the six perfections as the means, entering and practicing accordingly is the mind of engagement. Just as one does not abandon the desire to go when walking, one must also have the mind of aspiration at the time of the mind of engagement. Thus, there are two minds of enlightenment, three disciplines, and vows, which are distinguished from the perspective of restraint, but their essence is one. That is, desiring complete enlightenment for the benefit of others, practicing virtue is the two minds of aspiration and engagement. By this, one's own mindstream is tamed, the accumulation of merit is increased, and the benefit of others is accomplished, which are the three disciplines. All of these restrain the non-virtue and its parts of one's own mindstream, which is called the bodhisattva vow. For example, just as a precious jewel has three aspects: pacifying epidemics, producing what is needed, and dispelling darkness, so the essence is one, but the restraints are different. Secondly, merely generating the mind of aspiration for enlightenment, if one wanders in this cycle of existence, although great and abundant fruits of power, such as the king of gods, Brahma, and the universal monarch among humans, may arise, the continuous and uninterrupted arising of merit or generosity and discipline, etc., does not occur as with the mind of engagement. From what time does one specifically vow to practice the six perfections in order to completely liberate or save the infinite and boundless realm of sentient beings from the suffering of existence and peace, and to attain Buddhahood? If one truly takes the mind of engagement with the thought of not turning back from that vow, and protects it without letting it diminish, then from that time on, even if that person sleeps or engages in play, etc., with carelessness, the power of merit such as generosity will continuously increase more and more, becoming vast and inexhaustible, as immeasurable as the sky. Thus, even after taking the vows of engagement, if one does not engage in generosity, etc., from time to time, even a little bit, not only will virtue not increase, but there will also be a great fault of the root downfall of not engaging in virtue.
Chinese
中说。第三，从理证之门来成立。其中有从教证之门来成立和从理证之门来成立两种。第一，获得入行律仪且未失坏，有如此功德，这是因为，无论思及所缘有情之数量，所断痛苦之种类，所证佛陀之功德，以及时间长短，都是不可估量的。因此，在具足四种道理的《菩萨善现请问经》中，世尊为了使那些倾向于声闻缘觉道的有情，不仅仅是口头上赞叹菩提心的功德和利益，而是让他们确实见到并了解菩提心的功德和利益，才这样宣说的。其中说：“我为了利益和安乐无量无边的有情众生，如果进行分配，那么缘于利益和安乐一切有情之无量无边的善根，即使在放逸或睡眠中，也会在日夜的每个心念中增长、广大和圆满。”第二，从理证之门来成立。其中有从理证之门成立发心之功德和从理证之门成立入行心之功德两种。第一，因果之理是极隐蔽之所知，唯有遍知佛陀才能照见，非他人之境界。因此，应以信心接受佛陀清净之教言，从而取舍，虽不能以理证成立，然菩提心之功德极为广大，且佛陀也屡屡赞叹，故以理证亦可成立。因此，以理证成立。从前，一位名叫家主友之女，去海中取宝时，母亲抓住她的衣角哭泣，她说：“我到海中去，你却哭泣，给我带来不祥。”说完，便用脚踢她的头，然后离开了。后来，在海上船只失事时，她抓住一块木板，漂流到一个海岛上。她依次经过喜悦之城等地，最终头上出现铁轮旋转，遭受难以忍受的痛苦，因此生起了悲心。
English
said. Third, establishing through the door of scripture and reasoning. There are two ways to establish it: through scripture and through reasoning. The first is that obtaining and not losing the entering vows has such benefits because the number of sentient beings as the object, the types of suffering to be eliminated, the qualities of the Buddha to be attained, and the duration of time are all immeasurable. Therefore, in the Sutra Requested by the Bodhisattva Good Manifestation, which is endowed with the four reasons, the Thus-Gone One himself spoke for the sake of those sentient beings who are inclined towards the path of Hearers and Solitary Realizers, not just to verbally praise the qualities and benefits of the mind of enlightenment, but so that they would definitely see and know the qualities and benefits of the mind of enlightenment. It says in that: "If I were to distribute for the benefit and happiness of that immeasurable multitude of sentient beings, then the immeasurable roots of virtue that are directed towards the benefit and happiness of all sentient beings, even if they are negligent or asleep, will increase, expand, and become completely perfect in every moment of thought, day and night." Second, establishing through the door of reasoning. There are two ways to establish it: establishing the benefits of the aspiration mind through reasoning and establishing the benefits of the entering mind through reasoning. The first is that the system of cause and effect is a very hidden object of knowledge, and only the All-Knowing Buddha can see it, not the realm of others. Therefore, one should accept the pure teachings of the Buddha with faith and thus adopt and abandon. Although it cannot be established by reasoning, the benefits of the mind of enlightenment are extremely vast, and the Buddha has repeatedly praised it, so it can also be established by reasoning. Therefore, it is established by reasoning. In the past, when a daughter of a householder friend went to the sea to collect jewels, her mother grabbed the hem of her clothes and cried. She said, "I am going to the sea, but you are crying, bringing me bad luck." After saying that, she kicked her head and left. Later, when the ship wrecked at sea, she grabbed a plank and drifted to an island. She passed through Joyful City and other places in sequence, and eventually a wheel of iron appeared on her head, causing unbearable suffering, and thus compassion arose.
Chinese
当他想到，那些因踢母亲头而受苦的人的痛苦，愿在我身上成熟，愿他们不要经历时，他立即从痛苦中解脱出来，舒舒服服地坐在七层高的战车上，死后转生为天神。因此，即使仅仅因为慈悲心，想要用药物等来消除少数众生的头部疾病，即使没有实际采取行动消除，仅仅因为怀有想要帮助他们的想法，也会获得无量的功德。更何况菩萨们想要消除如虚空般无量众生的所有今生来世的痛苦和不幸，并且想要让每一个众生都具备暂时和究竟的无量功德，那将获得多么无量的功德，更不用说了。善良的发心的方式是，世间上被称为善良的发心，无论是父亲还是母亲，他们都希望自己的孩子长寿、无病、富有、权力等越大越好，但除了菩萨之外，谁会有这样的利他之心，希望他获得佛的果位呢？如果认为这是因为他们不了解，那么即使是拥有五种神通的天神，以及了解十八种大学问的仙人，也没有这样的想法。如果认为这是因为他们没有利他之心，那么即使是梵天，希望自己的领地充满快乐，远离痛苦等，拥有梵天的四种住处的梵天，也没有希望他们成佛的菩提心。父亲、母亲、天神、仙人、梵天等众生，他们自己过去甚至没有为了自己的利益而产生过想要成佛的这种特殊的想法，甚至在梦中都没有梦到过，没有生起过，那么怎么可能为了其他众生的利益而实际生起呢？不可能生起。天神等其他众生，为了其他众生的利益就更不用说了，即使是为了自己的利益也不会生起。那么，这种为所有众生着想的菩提心是什么呢？
English
When he thought, "May the suffering of those who experience the consequences of kicking their mother's head ripen on me, and may they not experience it," he was immediately liberated from suffering, comfortably sitting in a seven-storied chariot, and after death, was born as a god. Thus, even if one merely thinks of alleviating the head ailments of a few sentient beings with medicine and so forth out of compassion, even without actually taking action to eliminate it, just having the thought of wanting to help them will result in immeasurable merit. What need is there to mention that bodhisattvas, who wish to eliminate all the immeasurable suffering and unhappiness of all sentient beings equal to the sky, each individually, in this life and the next, and who wish to establish each of them with immeasurable qualities of temporary and ultimate benefit, will accumulate immeasurable merit? As for the manner of good intention, in the world, what is known as good intention is that fathers or mothers wish their children to have long lives, be free from illness, be wealthy, have great power, and so on. But apart from bodhisattvas, who else has such altruistic thoughts, wishing that this one attain the state of Buddhahood? If one thinks that it is because they do not know, then even gods with five clairvoyances and sages who know the eighteen great fields of knowledge do not have such thoughts. If one thinks that it is because they do not have altruistic thoughts, then even Brahma, who wishes his realms to be filled with happiness and free from suffering, and who possesses the four abodes of Brahma, does not have this mind of enlightenment, wishing them to attain Buddhahood. Fathers, mothers, gods, sages, Brahma, and other sentient beings themselves have never before, even for their own sake, had such a special thought of wanting to attain Buddhahood, not even dreaming of it in their dreams, never having arisen, so how could it actually arise for the sake of other sentient beings? It is impossible to arise. What need is there to speak of other beings such as gods for the sake of others, even for their own sake it will not arise. What then is this mind of enlightenment that thinks of the benefit of all sentient beings?