Chinese
在那时，那位天子回忆起前世，心想：仅仅以贪欲之心注视菩萨，尚且会产生这样的果报，如果以信心供养和瞻仰，那还用说什么呢？于是，他与五百位天众一同前来，用鲜花等物进行供养。此外，即使有人因不信而堕入恶道，最终也会因菩萨的慈悲救护而度脱轮回的彼岸；即使以信心与之结缘，也会因其意义重大而迅速获得菩提。如《宝积经》所说：‘无论谁对菩萨做了恶业，即使因那业力而堕入恶道，菩萨也会以大精进将他们救度，安置于无上菩提。’又如《入行论》所说：‘凡是对我生起嗔恨或信心的，愿他们恒时因此而成就一切利益。’以及，‘即使受到损害也能带来安乐，对这安乐之源，我皈依。’ 第二，解释本体也分七个方面。首先是总的说明发愿菩提心和行菩提心：现在将要解释发菩提心的本体，即为了无量众生，想要获得圆满正等觉，这就是发愿和行持的两种自性。这两种自性，以思惟遍及发愿，以行持遍及修行，就像想要行走和正在行走一样。其中，发菩提心是为了利益他人而想要成佛，如《现观庄严论》所说：‘发菩提心是为了他人的利益，想要获得圆满正等觉。’这里，心是意义的本体，是理智；通过分析心所的差别，在这里，通过生起本体，差别也会随之产生，就像意愿、发菩提心等也会随之获得一样。这两种本体中，发愿菩提心是想要获得菩提，而行菩提心是修行菩提的法，就像以思惟遍及发愿，以行持遍及修行一样，就像想要行走和正在行走一样。如《入行论》所说：‘菩提心如果简略归纳，应当了解为两种，即想要获得菩提的发愿心和行菩提心。’
English
Then, that celestial being recalled his past lives and thought: 'If merely looking at a Bodhisattva with a mind of desire can result in such a ripening, what need be said of offering and beholding with faith?' So, he came with five hundred celestial attendants and made offerings with flowers and the like. Furthermore, even if someone falls into the lower realms due to lack of faith, they will ultimately be saved by the Bodhisattva's compassion and delivered to the other shore of samsara; and even if one connects with faith, it is meaningful and quickly attains enlightenment. As it says in the Ratnakuta Sutra: 'Even those who have committed sinful deeds against a Bodhisattva, even if they fall into the lower realms because of that karma, that Bodhisattva will liberate them with great effort and place them in unsurpassed enlightenment.' And as it says in the Bodhicaryavatara: 'Those who, focusing on me, generate anger or faith, may they always be the cause for accomplishing all their aims.' And, 'Even if harmed, it brings happiness; I take refuge in that source of happiness.' Second, explaining the essence is also in seven parts. The first is a general explanation of aspiration and engagement: Now, the essence of generating the mind of enlightenment will be explained, that is, for the sake of immeasurable beings, the desire to attain perfect Buddhahood, which is the nature of both aspiration and engagement. That is, aspiration is pervaded by thought, and engagement is pervaded by action, just like wanting to go and actually going. Here, generating the mind of enlightenment is the desire to attain Buddhahood for the sake of others, as it says in the Abhisamayalankara: 'Generating the mind of enlightenment is, for the sake of others, the desire for perfect and complete enlightenment.' Moreover, mind is the essence of meaning, it is intelligence; by analyzing the distinctions of mental factors, here, by generating the essence, the distinctions will also arise incidentally, just as intention, generating the mind of enlightenment, and so on, are obtained incidentally. Of these two essences, aspiration is the desire to attain enlightenment, and engagement is the practice of its Dharma, just as aspiration is pervaded by thought and engagement is pervaded by action, like wanting to go and actually going. As it says in the Bodhicaryavatara: 'The mind of enlightenment, if summarized, should be understood as twofold: the aspiring mind for enlightenment and the engaging mind for enlightenment.'
Chinese
诺！如同了知想要行走和行走者的差别，同样，智者应次第了知这两者的差别。如是说。于此应知多种分类方式，也有胜义谛和世俗谛两种发心。《涅槃经》中说：以世俗谛和胜义谛的差别，菩提心有两种。如是说。也就是，凡夫和圣者的发心两种，或者，缘于外在有情和缘于内在自心的两种，称为胜义谛和世俗谛的发心。《发起菩提心大经》中说：菩萨光护请问：世尊，应如何发心？佛告之：一切法如虚空般无自性，本来光明清净，此即名为菩提。与此相应，未生之珍贵心生起，即名为发起菩提心。如是说。依于三种律仪或三种学处，也有三种发心。《中观母经》中说：何为守护无罪业之心，何为积聚善法之心，何为成熟有情之心，应精勤于此三种发心。如是说。资粮道和加行道中，以信解行；初地到七地之间，以清净增上意乐；清净三地中，以异熟；佛地中，以断除障碍的发心，也有四种。《经庄严论》中说：发心于诸地中，有信解和清净增上意乐，以及异熟，同样是断除障碍。如是说。也有资粮道、加行道、见道、修道和无学道五道的五种发心。《二万颂》中说：最初业者的发心，完全净治的发心，见法的发心，完全解脱的发心，不可思议的发心。善现，未入者令入，已入者令完全净治，生起天眼，修习圣道谛，获得无有遮障的佛眼。
English
No! Just as one knows the difference between wanting to go and the goer, similarly, the wise should gradually know the difference between these two. Thus it is said. Here, one should know that there are many ways of distinguishing, and there are also two types of mind: conventional and ultimate. As it says in the Nirvana Sutra: "By the distinction of conventional and ultimate, the mind of enlightenment has two aspects." Thus it is said. That is, there are two types of mind: that of ordinary beings and that of noble ones, or two types: focusing on external sentient beings and focusing on one's own mind. These are called the conventional and ultimate mind of enlightenment. As it says in the Great Sutra on Generating the Mind of Enlightenment: The Bodhisattva Light Protector asked: "Bhagavan, how should I generate the mind?" The Buddha replied: "All dharmas are like the sky, without characteristics, and are inherently clear and completely pure. This is called enlightenment. The arising of the precious mind that is in accordance with this, the mind that has not arisen before, is called generating the mind of enlightenment." Thus it is said. Depending on the three trainings or three disciplines, there are also three types of mind. As it says in the Intermediate Mother Sutra: "What is the mind that restrains faults, the mind that gathers virtuous dharmas, and the mind that ripens sentient beings? One should diligently engage in these three types of mind." Thus it is said. In the accumulation and preparation stages, it is practice with faith; from the first to the seventh bhumis, it is pure higher intention; in the three pure bhumis, it is maturation; and in the Buddha bhumi, it is the mind of abandoning obscurations. Thus, there are also four types. As it says in the Ornament of the Sutras: "The mind of enlightenment in the bhumis, has faith and pure higher intention, as well as maturation, and similarly, the abandonment of obscurations." Thus it is said. There are also five types of mind in the five paths of accumulation, preparation, seeing, meditation, and no more learning. As it says in the Twenty Thousand Verses: "The mind of the first practitioner, the mind of complete purification, the mind of seeing the Dharma, the mind of complete liberation, and the mind of inconceivable. Subhuti, those who have not entered should be made to enter, those who have entered should be completely purified, the divine eye should be generated, the noble truth of the path should be meditated upon, and the unobstructed eye of the Buddha should be attained."
Chinese
如是说。 观待六度，也有六种。即于彼（经）中说：具有六度之心，广大无量，不与一切声闻和独觉共通。观待十度，也有十种。善天说：如是于内，以如实安住之禅定，修习菩提心之十种相。若以地界来分，则有二十二种，即是譬喻所显示的。如《慧海请问经》中所说，如《现观庄严论》云：彼即地、金、月、火，宝藏、宝生处、海，金刚、山、药、善知识，如意宝、日、歌，国王、宝库、大道，乘具、庄严水与，声、影、河流、云，有二十二相。如是说。这些譬喻的意义是依次，在它的解释中说：欲、意乐、增上意乐、加行、布施、持戒、忍辱、精进、静虑、智慧、方便善巧、愿、力、智慧波罗蜜多、神通、福德与智慧、菩提分法、慈悲与胜观、总持与无畏、法喜、一乘道、具有法身等。地界是：欲如地，意乐如金，增上意乐如新月，这三种依次是资粮道小、中、大三种发心，故如是称之。加行如火，是加行道四种发心。布施如宝藏，持戒如宝生处，忍辱如海，精进如金刚，静虑如山，智慧如药，方便善巧如善知识，愿如如意宝，力如日，智慧波罗蜜多如美妙的歌声，这是从第一地到第十地依次的。神通如国王，二资粮如宝库，菩提分
English
Thus it is said. Depending on the six perfections, there are also six. That is, it says in that very text: "The vast and immeasurable mind endowed with the six perfections is not common to all Shravakas and Pratyekabuddhas." Depending on the ten perfections, there are also ten. Gewai Lha said: "Thus, inwardly, with meditation that truly abides, cultivate the ten aspects of the mind of enlightenment." If divided by grounds, there are twenty-two, as shown by the examples. As stated in the Sutra Requested by Sagaramati, as the Ornament for Clear Realization says: "That is, earth, gold, moon, fire, treasure and jewel mine, ocean, vajra, mountain, medicine, spiritual friend, wish-fulfilling jewel, sun, song, king, treasury, great road, vehicle, adorned water, sound, reflection, river, clouds, are the twenty-two aspects." Thus it is said. The meanings of these examples are in order, as stated in its commentary: "Desire, intention, heightened intention, application, generosity, discipline, patience, diligence, meditation, wisdom, skillful means, aspiration, strength, perfection of wisdom, clairvoyance, merit and wisdom, dharmas in harmony with the aspects of enlightenment, compassion and insight, retention and fearlessness, joy of Dharma, the one vehicle path, and possessing the Dharmakaya." The grounds are: desire is like earth, intention is like gold, heightened intention is like a waxing moon; these three are, in order, the generation of the mind in the small, medium, and great stages of the path of accumulation, hence they are called such. Application is like fire, it is the generation of the mind in the four stages of the path of application. Generosity is like a treasure, discipline is like a jewel mine, patience is like an ocean, diligence is like a vajra, meditation is like a mountain, wisdom is like medicine, skillful means is like a spiritual friend, aspiration is like a wish-fulfilling jewel, strength is like the sun, the perfection of wisdom is like a beautiful song; these are in order from the first to the tenth ground. Clairvoyance is like a king, the two accumulations are like a treasury, the aspects of enlightenment
Chinese
如同一条和谐的伟大佛法之路，如同一辆慈悲与胜观双运的良驹，如同一座具足总持与智慧之泉，这五者遍布于第八、第九、第十地。如同一场佛法喜宴的景象，如同一条通往彼岸的河流，如同与法身无二无别的云朵，这三者存在于第十地，因为它们以智慧和伟大的事业利益众生。正如《释论·义明》中所说：“其中，前三者以小、中、大三种方式被初业地所涵盖。其后一者被进入第一地的道路所涵盖。其后十者被极喜地等十地所涵盖，是见道和修道的行境。其后五者被特殊的道路所涵盖。其后三种发心，从加行、正行、结行的角度被佛地所涵盖。因此，发心的种种差别，是从初业地到佛地之间所涵盖的。”有些人认为，将此处最后三种与普光地联系起来的说法是不合理的，因为佛陀不会执着于此，因为不会执着于耗尽或终结。佛陀，指的是进入大乘阿罗汉果位的菩萨，被解释为第十地的加行、正行、结行三者。《经庄严论》中说：“菩萨们的发心，被比喻为云朵。”因此，这二十二种发心是从资粮道到第十地之间所宣说的。这里如果问，佛地有发心还是没有发心呢？不像学道者的发心那样，认为现在才获得，因为已经获得了，并且因为已经过了承诺的时间，所以没有通过仪式承诺的发心。有胜义发心，因为通过法性获得的发心，获得后不会退失，而是越来越增上，因为有不可舍弃的空性，并且以无缘大悲成办利生事业。正如《中观母经》中所说：“我以佛眼观之，与发心相应者，
English
Like a great path of Dharma in harmony, like a fine vehicle yoked with compassion and insight, like a spring endowed with retention and eloquence, these five pervade all three, the eighth, ninth, and tenth bhumis. Like a spectacle of Dharma's joyous feast, like a river of the one path to liberation, like clouds that are inseparable from the Dharmakaya, these three are present on the tenth bhumi, for they benefit beings with wisdom and great activity. As it is said in the commentary, the Don Sel: "Among these, the first three are encompassed by the stage of the novice through the means of small, medium, and great. After that, one is encompassed by the path of entering the first bhumi. After that, ten are encompassed by the ten bhumis, beginning with the Joyful One, for they are the sphere of activity of the paths of seeing and meditation. After that, five are encompassed by the path of distinction. After that, the three bodhicittas are encompassed by the Buddha bhumi from the perspective of preparation, the actual, and the conclusion. Thus, the various distinctions of bodhicitta are encompassed from the stage of the novice to the Buddha bhumi." Some say that it is unreasonable to explain the last three in this context as being connected to the bhumi of Universal Light, because the Buddhas do not fixate on that, since there is no fixation on exhaustion or the end. "Buddhas" refers to the stage of the Mahayana Arhat, which is explained as the three aspects of preparation, the actual, and the conclusion of the tenth bhumi. The Ornament of the Sutras states, "The bodhicitta of the bodhisattvas is shown to be like clouds." Therefore, these twenty-two are taught from the path of accumulation up to the tenth bhumi. Here, if one asks whether there is bodhicitta in the Buddha bhumi or not, it is not that it is considered to be newly attained like the bodhicitta of those on the path of learning, because it has already been attained, and because the time of commitment has passed, there is no bodhicitta that is taken up by ritual. There is ultimate bodhicitta, because the bodhicitta that is attained through the nature of reality, once attained, does not decline but increases more and more, because there is emptiness that cannot be abandoned, and because great compassion without object accomplishes the benefit of beings. As it says in the Intermediate Mother Sutra, "I see with the eye of a Buddha, and whoever is endowed with bodhicitta,