Chinese
我认为，就像饥饿渴望食物，干渴渴望水一样，如果我能按照自己的意愿去做，那该多好啊。仅仅为了众生的利益而思考，这就是慈悲的利他之心。还有，如果众生能够安住的无上果位是圆满正等觉的佛陀果位。但现在我连一个众生的利益都无法圆满成办。更不用说成为转轮圣王或者像帝释天和梵天那样的天神了。即使安住在声闻和独觉阿罗汉的果位，也只能让少数众生从轮回中解脱，而无法让他们安住在一切智智的果位上。因此，能够圆满成办无边众生暂时和究竟利益的，也只有具备无碍了知一切所知之相的智慧和利他事业的圆满佛陀果位。因此，我一定要成就它。像这样追求，就是以智慧缘取圆满菩提，因此被称为菩提心。如《现观庄严论》所说：为利他众生，欲求圆满菩提。就像这样，具有两种意义或两个侧面。即为了什么而做，是以慈悲缘取利他；以及做什么，是以智慧缘取圆满菩提。如果这两个方面不具备，仅仅是想利益他人或者仅仅是想获得圆满菩提，都不能算是发菩提心。如果不希望获得究竟的圆满菩提，那么无论希望给予其他众生怎样的暂时和究竟的利益和安乐，也超不过慈爱和悲悯的范畴。仅仅是为了自己的利益而希望获得圆满佛陀的果位，在声闻乘的论典中也有阐述。因此，慈爱、悲悯和菩提心这三者的差别需要非常仔细地了解，因为它们是一切大乘道的根本，仅仅是口头说说是不行的。第二，分别阐述愿菩提心和行菩提心的体性。一般来说，关于愿菩提心和行菩提心的差别，印度和西藏的学者们有许多不同的观点。有人认为凡夫的发心是愿菩提心，获得圣道后才是行菩提心。
English
I think, just like hunger craves food and thirst craves water, how wonderful it would be if I could do as I wish. Thinking solely for the benefit of sentient beings is the altruistic mind of compassion. Also, the supreme fruit in which sentient beings can abide is the state of perfect and complete enlightenment of the Buddha. But now I cannot even perfectly accomplish the benefit of one sentient being. Not to mention becoming a universal monarch or a deity like Indra and Brahma. Even if one abides in the state of a Hearer or Solitary Realizer Arhat, one can only liberate a few sentient beings from samsara, but cannot establish them in the state of omniscient wisdom. Therefore, the one who can perfectly accomplish all the temporary and ultimate benefits of limitless beings is only the perfect Buddha state, which possesses the wisdom of knowing all knowable aspects without obstruction and the activity of benefiting others. Therefore, I must achieve it. Pursuing it in this way is to take perfect Bodhi as the object of wisdom, and therefore it is called Bodhicitta. As the Ornament for Clear Realization says: For the sake of others, one desires perfect enlightenment. Like this, it has two meanings or two aspects. That is, for what is it done, it is to take altruism as the object of compassion; and what is done, it is to take perfect Bodhi as the object of wisdom. If these two aspects are not complete, merely wanting to benefit others or merely wanting to attain perfect Bodhi cannot be considered as generating Bodhicitta. If one does not wish to attain ultimate perfect Bodhi, then no matter what temporary and ultimate benefits and happiness one wishes to give to other sentient beings, it will not go beyond the scope of loving-kindness and compassion. Merely wishing to attain the state of perfect Buddha for one's own benefit is also explained in the Hearer's treatises. Therefore, the difference between loving-kindness, compassion, and Bodhicitta needs to be understood very carefully, because they are the root of all Mahayana paths, and it is not enough to just talk about it. Second, the nature of aspiration and engagement Bodhicitta is explained separately. In general, regarding the difference between aspiration and engagement Bodhicitta, there seem to be many different views among Indian and Tibetan scholars. Some believe that the mind of ordinary beings is aspiration Bodhicitta, and engagement Bodhicitta is only after attaining the path of the noble ones.
Chinese
并且，没有通过仪轨接受的是发愿，接受后进入的是行愿，没有被修持的行为所掌握的是发愿心，掌握后进入的是行愿，以果为誓愿的是发愿心，以因为誓愿的是行愿心，虽然有诸多这样的观点，但除了对生起圣者的菩提心有所认同外，其他大多似乎是追随圣子寂天，但领会的方式不同。那么，这里追随哪种领会方式来讲解呢？像这样，发愿和行愿这两种心，在以利他为目标上是相同的。正如《华严经》中所说：‘善男子，在众生之中，获得无上正等觉之心是困难的。’因此，对于无上正等觉之心显现进入，那是极其困难的。寂天将此意义结合比喻来解释说，《入菩萨行论》中：菩提心略而言之，应知有两种，即发菩提心和行菩提心。如同想去和去之间的差别一样，智者应次第了解这二者的差别。’这段话的意思是，例如想要去瓦拉纳西这样的地方，在没有开始实际行动之前，以果，即那个地方为目标，发誓要去那里一样。以圆满正觉的果位为目标，发誓要成就它，这就是发愿心。这样发誓之后，它的学处是，自己和他人的所有有情都希望快乐，不希望痛苦，认识到这一点没有差别，平等地思考和努力为自己和他人的快乐而奋斗，消除痛苦的方法，交换自己和他人的快乐和痛苦，对自己来说，无论今生来世发生什么样的不幸都可以，因此，为了有情众生的幸福，一定要想办法，像这样将珍爱自己胜过珍爱他人分为三种，这也只是简要地展示了发愿菩提心的学处。如果详细阐述，就是不舍弃有情众生，积累顺缘资粮，忆念菩提心的利益等等，虽然很多，但实际上
English
And, aspiration is when one has not taken the vows, and entering is when one has taken them. Aspiration mind is when one is not grasped by the activity of practice, and entering is when one is grasped. Aspiration mind is when one vows for the result, and entering mind is when one vows for the cause. Although there appear to be many such views, apart from the agreement on the arising of the Bodhicitta of noble beings, most others seem to follow the son of the Victorious One, Shantideva, but the way of understanding the intention differs. So, which way of understanding the intention will be followed and explained here? Like this, the two minds of aspiration and entering are similar in aiming for the benefit of others. As it is said in the Gandavyuha Sutra: 'Son of good family, it is difficult to find the mind of unsurpassed, perfectly complete enlightenment among the assembly of sentient beings.' Therefore, it is even more difficult to actually enter into the unsurpassed, perfectly complete enlightenment. Shantideva explained this meaning by applying an example, saying in the Bodhicaryavatara: 'In brief, the Bodhicitta should be known as twofold: the aspiring Bodhicitta and the entering Bodhicitta. Just as the difference between wanting to go and going is known, so should the wise gradually understand the difference between these two.' The meaning of this is, for example, if one wants to go to a place like Varanasi, before engaging in the actual activity of going, one vows to go there, aiming for the result, that place. Aiming for the state of complete enlightenment as the result, and vowing to accomplish it, this is the aspiration mind. After vowing in this way, its training is to know that all sentient beings, oneself and others, want happiness and do not want suffering, without any difference, and to equally think and strive for the means to accomplish the happiness of oneself and others and to eliminate suffering, to exchange the happiness and suffering of oneself and others, and to think that no matter what kind of misfortune may occur to oneself in this life or the next, one must find a way to benefit sentient beings alone. Like this, dividing the cherishing of others over oneself into three is just a brief presentation of the training of the aspiration Bodhicitta. If explained in detail, it is not abandoning sentient beings, accumulating favorable conditions and merit, remembering the benefits of Bodhicitta, etc., although there are many, but in reality
Chinese
任何力量都无不包含在这三者之中。发愿心的体性真实地安住于慈爱等四无量心中。在《慈爱请问经》中说：对慈爱，为了他人的利益而发愿也是大慈爱、大悲、大喜和大舍。那么，为什么要说必须了解慈爱、悲心和菩提心这三者的差别呢？一般来说，即使与誓言无关，仅仅是想要拥有等，也可以安立为慈爱等，因此它与发心二者并不相同，但这里所说的与发愿心体性相同的慈爱等，是指具有两种意义的一个心，通过反体来区分，即想要获得圆满菩提的慈爱，想要脱离二障的悲心，圆满菩提本身是恒常安乐，因此对于不分离而感到欢喜，对于一切众生没有差别地这样希望是大舍，这也是与誓言相关的。或者说，自他平等这三者的体性安住于四无量心，这个道理很容易理解。再比如，仅仅是想要去那个地方是无法到达的，因此发誓实际去做的行为，就像按照誓言进入道路并前进一样。仅仅是想要获得圆满菩提是不够的，因此必须学习它的因，所以发誓修持六度，并且像按照誓言一样尽力修持，这就是行心。也就是说，就像在行走的时候也不放弃想要去的心一样，在修持道的时候也不放弃对果的专注，因此与发愿心相关联，并且学习修持道的行为，也就是布施等实际的行持是行心的学处，但在那个时候，那个行为被先前所发的誓愿所遍及的部分，就被安立为行心，我是这样想的。行菩提心的学处是学习六度，并且对于行走坐卧等未被授记的行为，也要依仗为了他人的利益而以愿力完全清净地转变为善的方式。发愿和行持这二者的体性，也是由圣狮二者在心中宣说的。就像这样，为了他人的利益而缘取圆满菩提的主要心，也就是执持于意的识
English
No matter what the force, all three are included in it. The essence of the aspiration mind truly abides in the four immeasurables such as loving-kindness. In the Sutra Requested by Loving-Kindness, it says: For loving-kindness, wishing for the benefit of others is also great loving-kindness, great compassion, great joy, and great equanimity. So, why is it said that the difference between loving-kindness, compassion, and bodhicitta must be understood? Generally speaking, even if it is not related to vows, just wanting to have something can be established as loving-kindness, etc., so it is not the same as the two bodhicitta, but the loving-kindness, etc., which are said to be the same in nature as the aspiration mind here, refers to one mind with two meanings, which is distinguished by the opposite, that is, the loving-kindness of wanting to obtain complete enlightenment, the compassion of wanting to be free from the two obscurations, complete enlightenment itself is constant bliss, so rejoicing in not separating, and wishing for all sentient beings without distinction is great equanimity, which is also related to vows. Or, the essence of the three, such as equality of self and others, abides in the four immeasurables, which is easy to understand. Again, for example, just wanting to go to that place will not reach it, so vowing to actually do the act of going, just like entering the road and proceeding according to the vow. It is not enough to just want to attain complete enlightenment, so one must study its cause, so one vows to practice the six perfections, and practice as much as possible as vowed, which is the action mind. That is, just as one does not give up the desire to go while walking, one does not give up focusing on the result while practicing the path, so it is related to the aspiration mind, and studying the act of practicing the path, that is, the actual practice of giving, etc., is the discipline of the action mind, but at that time, the part of that act that is pervaded by the previous vow is established as the action mind, I think so. The discipline of the action bodhicitta is to study the six perfections, and for the unpredicted behaviors such as walking, sitting, etc., one should also rely on the ways of transforming them into virtue with pure aspiration for the benefit of others. The essence of these two, aspiration and action, is also explained in the mind by the two, the Holy and the Lion. Like this, the main mind that focuses on complete enlightenment for the benefit of others, that is, holding on to the consciousness of the mind.
Chinese
其他的不是，因为不能缘于利他和菩提之心这样想。如同《二万颂释·光明》中所说：所谓发心，心即是识，也就是认识。什么是识呢？就是意的识，因为缘于一切白法才有可能。这样说。无著兄弟认为发心是心所，如《菩萨地》中所说：菩萨发愿的殊胜之处就是发心。发愿主要是意乐，所以认为是心所意乐。如《庄严经论》中所说：具有二义的心所。其解释中世亲说：缘于二义的作意就是发心。这样解释作意。一切智智认为：发心能使心所同时产生，所以认为两者都是。也就是《中边分别论》中所说：心是义的自性，由自力而知。心所是义的差别，由自力而知。按照这个意思，这里也是以意之识为主心，缘于利他和圆满菩提这二者的自性，当缘于这些差别时，由其周围的心所来缘，以五同性来断定所缘境，其中前二者认为主心意识是主要的。两位尊者各自认为自己所认为的心所是主要的。一切智智的观点是，将所有这些观点综合起来，认为不仅仅是主心或心所，而是心和心所全部平等具备的方式来发心，所以认为一切都是一个要点。还有，因为不能学习菩萨的广大行，所以仅仅发起愿心的道理是：在《教诫国王经》中说：大王，您事务繁忙，要做的事情很多，如果不能从一切的一切、所有的方式的一切的一切中学习布施波罗蜜多乃至般若波罗蜜多，那么就这样，大王，对于圆满菩提的意愿、信心、追求和愿望，无论是行走、站立、坐着还是躺着