English
The other is not, because it is thought that one cannot focus on benefiting others and Bodhi. As it is said in the commentary on the Twenty Thousand Verses, "Light": What is called generating the mind (Bodhicitta), the mind is consciousness, that is, cognition. What is consciousness? It is the consciousness of the mind, because it is possible to focus on all white dharmas. So it is said. The brothers Asanga consider Bodhicitta to be a mental factor. As it is said in the Bodhisattva-bhumi: The supreme aspiration of a Bodhisattva is the generation of Bodhicitta. Aspiration is mainly intention, so it is considered to be the mental factor of intention. As it is said in the Ornament: A mental factor possessing two meanings. In its commentary, Vasubandhu says: The mental activity that focuses on two meanings is the generation of Bodhicitta. Thus, it explains mental activity. The Omniscient Great One considers that the generation of Bodhicitta causes mental factors to arise simultaneously, so he considers both. That is, as it is said in the Madhyantavibhāga: The mind is the nature of the object, known by its own power. Mental factors are the distinctions of the object, known by their own power. According to this meaning, here also, the main mind, the consciousness of the mind, focuses on the nature of benefiting others and perfect Bodhi, and when focusing on those distinctions, the mental factors around it focus, and the object is determined by the five similarities. The first two consider the main mind consciousness to be the main one. Both venerable ones consider their own mental factors to be the main ones. The view of the Omniscient Great One is to combine all these views and consider that it is not just the main mind or just mental factors, but that the mind and all mental factors are equally possessed, so he considers that everything is one key point. Furthermore, because one cannot learn the vast conduct of a Bodhisattva, the way to generate only the aspiration mind is: In the Sutra of Advice to the King, it says: Great King, you are busy and have many things to do. If you cannot learn the perfection of generosity from all of everything, in all ways of everything, up to the perfection of wisdom, then in this way, Great King, whether walking, standing, sitting, or lying down, have desire, faith, pursuit, and aspiration for perfect Bodhi.
Chinese
可以，醒来也可以，吃也可以，喝也可以，恒常不断地忆念吧！放在心里吧！禅修吧！对于佛、菩萨、声闻、独觉、所有凡夫、以及我过去、未来、现在所产生的一切善根，总集起来，以最殊胜的随喜来随喜吧！随喜之后，也供养给佛、菩萨、独觉、声闻们吧！供养之后，也和所有众生共同分享吧！之后，为了使所有众生获得一切智智的果位，为了圆满一切佛法，像一天一样，在三时中发无上圆满正等菩提心吧！大国王，您就这样进入，成为国王吧！国王的统治也不会衰败，菩提的资粮也会圆满。这段话很好地阐述了发愿的特征，并且对末法时代的众生非常有益。第三，关于发心之分类的阐述有三种：状态和助伴的分类、利益的分类、智慧力量的分类。第一种是：如前所述的发心，从状态的分类角度来看，有二到六种。如果分为两种，可以从两种资粮的角度来看，或者以外在众生为主要对境的凡夫的发心是世俗谛，以内在心性为主要对境的圣者相续的发心是胜义谛的自性。如《发菩提心经》中所说：一切法如虚空般无相，本来光明清净，这就是菩提。与此相应的五种心，未生之珍贵心生起，这就被称为发菩提心。这样，这两种心就显示为因和果的关系。如果分为三种，则是清净的戒律、安住的禅定、解脱的智慧，即从三学的角度分为三种。或者，断恶行、集善法、利益众生，即戒
English
It is okay. It is okay to wake up. It is okay to eat. It is okay to drink. Always remember without ceasing! Keep it in mind! Meditate! To the Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, all ordinary beings, and all the roots of virtue of my past, future, and present, gather them all together and rejoice with the supreme rejoicing! After rejoicing, also offer them to the Buddhas, Bodhisattvas, Pratyekabuddhas, and Shravakas! After offering, also share them with all sentient beings! Then, in order for all sentient beings to attain the state of omniscience, and in order to perfect all the Buddha's teachings, like a single day, generate the unsurpassed, perfectly complete, and fully awakened Bodhicitta in the three times! Great King, enter in this way and 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 sentient beings in the degenerate age. Third, the explanation of the classification of Bodhicitta has three aspects: the classification of state and companion, the classification of benefits, and the classification of the power of wisdom. The first is: As mentioned before, Bodhicitta, from the perspective of the classification of states, ranges from two to six. If divided into two, it can be viewed from the perspective of the two accumulations, or the Bodhicitta of ordinary beings, which mainly focuses on external sentient beings, is the conventional truth, and the Bodhicitta of the noble lineage, which mainly focuses on the inner nature of the mind, is the nature of the ultimate truth. As stated in the Sutra on Generating Bodhicitta: All dharmas are without characteristics like the sky, and are originally clear and pure, that is called Bodhi. The five minds that are in accordance with this, the precious mind that has not arisen arises, that is called generating Bodhicitta. Thus, these two minds are shown to have the nature of cause and effect. If divided into three, they are pure morality, abiding Samadhi, and liberating wisdom, that is, divided into three from the perspective of the three trainings. Or, abstaining from misconduct, gathering virtuous dharmas, and benefiting sentient beings, that is, morality.
Chinese
关于三种决定的三种发心。在《母续》中说：应当努力做到这三种发心，即断除罪过的发心，积累善法的发心，以及成熟众生的发心。如此说。从道的差别上分为四种：在资粮道和加行道上，因为烦恼的障碍连一边都没有清净，所以没有现量见到法性，而是以总相的方式衡量，因此是信行发心；从第一地到第七地之间，证悟自他平等性，烦恼的障碍清净了一边，智慧的显现清晰，因此是增上意乐清净的发心；在清净的三地上，烦恼的障碍比以前更加清净，第八地转离烦恼意，获得无分别智，第九地转离意识和五根识，获得四种各别自证智和二种清净刹土，第十地清净意识的作用，获得圆满事业，像这样对四种获得自在，因此是异熟发心；在十地道的最后，烦恼的障碍，包括心和心所的习气以及阿赖耶识都清净了，所以在佛地上是断除障碍的发心，共有四种。其中，在佛地上，虽然没有从仪轨中产生以及具有轮回的意识，但是那个自性的功德全部显现，大悲的事业不离时机，与胜义智慧成为一体，这就是所谓的断除障碍的发心。同样，分为五种：在资粮道上是最初业者的发心，在加行道上是完全串习的发心，在见道上是见法的发心，在修道上是完全解脱的发心，在无学道上是不可思议的发心，如此宣说了随行五道的五种发心。如《二万颂》中说：从“最初业者”到“不可思议的发心”，对于没有进入此道者，应当令其进入，对于已经进入者，应当令其完全串习，应当生起天眼，应当修习圣道谛，应当获得无垢的佛眼。如此说。分为六种：对应六度，有相同数量的分类。
English
There are three types of bodhicitta based on three determinations. In the Middle Mother Sutra, it says: One should diligently engage in these three types of bodhicitta, which are the bodhicitta of abstaining from faults, the bodhicitta of accumulating virtuous dharmas, and the bodhicitta of maturing sentient beings. Thus it is said. Dividing into four based on the differences in the path: On the path of accumulation and the path of joining, since even one aspect of the obscurations of the elements has not been purified, one does not directly see the nature of reality, but measures it in a general way, therefore it is the bodhicitta of practice through aspiration. From the first bhumi up to the seventh, one realizes the equality of self and others, and one aspect of the obscurations of the elements is purified, so the vision of wisdom is clear, therefore it is the bodhicitta of pure intention. On the three pure bhumis, the obscurations of the elements are even more purified than before, on the eighth bhumi, the afflicted mind turns away, and one obtains non-conceptual wisdom, on the ninth, the mind consciousness and the five sense consciousnesses turn away, so one obtains the wisdom of four individual self-awarenesses and two pure realms, and on the tenth, the activity of the mind consciousness is purified, and one obtains perfect activity. Thus, having mastery over these four, it is the bodhicitta of fruition. At the end of the ten bhumis, the obscurations of the elements, including the habitual tendencies of mind and mental factors, along with the alaya, are purified, so on the buddha bhumi it is the bodhicitta of abandoning obscurations, there are four in total. Among these, on the buddha bhumi, although there is no arising from rituals and no consciousness of samsara, all the qualities of that nature manifest, and the activity of great compassion does not miss its time, becoming one with ultimate wisdom, that is what is meant by the bodhicitta of abandoning obscurations. Similarly, dividing into five: On the path of accumulation is the bodhicitta of the first practitioner, on the path of joining is the bodhicitta of complete familiarization, on the path of seeing is the bodhicitta of seeing the dharma, on the path of meditation is the bodhicitta of complete liberation, and on the path of no more learning is the bodhicitta of the inconceivable, thus the five bodhicittas that follow the five paths are taught. As it says in the Twenty Thousand Verse Sutra: From "the first practitioner" to "the inconceivable bodhicitta," for those who have not entered this path, one should cause them to enter, for those who have already entered, one should cause them to completely familiarize themselves, one should generate the divine eye, one should meditate on the truths of the noble path, one should obtain the stainless buddha eye. Thus it is said. Dividing into six: Corresponding to the six perfections, there are the same number of categories.
Chinese
又，在彼经中说：具有六波罗蜜多的广大心，是与所有声闻和独觉不共的。而且，虽然声闻和独觉也有为自己利益而行布施等，但那是成为殊胜菩提之究竟障碍的方式。 堕入地狱对菩提， 不成究竟之障碍， 声闻以及独觉佛， 此二成为究竟障。 如是宣说。此外，以胜解行地的资粮道和加行道二者，以及圣者学道的十地各自的界限上，以超胜的功德之门，将与之相应的发心分为二十二种的方式，如《现观庄严论》中说： 彼即地金月与火， 宝藏宝源以及海， 金刚山药善知识， 如意宝珠日与歌， 国王宝库康庄道， 车乘饰水及乐音， 河流云等二十二。 这些都是比喻。将以比喻所象征的发心的两种助伴，以及比喻和被比喻二者的二十二种共同之处，依次结合起来进行解释。助伴是与寻求菩提之欲求相应的发心，譬如地，因为是所有白法功德的所依。同样地，也与其他结合起来。助伴是为了利益他人而欲修持六度之意乐，譬如金，因为在一切情况下都不会改变。助伴是意乐本身更加超胜的殊胜意乐，譬如新月，因为白法功德越来越增长。助伴是实际修持六度之修持，譬如火，因为像木柴之火一样越来越旺盛。助伴是布施波罗蜜多，譬如宝藏，因为不会耗尽且能满足愿望。助伴是持戒波罗蜜多，譬如宝源，因为是所有功德珍宝的来源。助伴是忍辱波罗蜜多，譬如大海，因为对于火和武器等
English
Furthermore, it says in that very text: 'The vast mind endowed with the six perfections is not common to all Shravakas and Pratyekabuddhas.' Moreover, although Shravakas and Pratyekabuddhas also practice generosity and so on for their own benefit, that is a way of becoming a great and ultimate obstacle to supreme Bodhi. Going to hell for Bodhi, Does not become an ultimate obstacle, Shravakas and Pratyekabuddhas, These two become ultimate obstacles. As it is said. Furthermore, the way in which the mind generation associated with the accumulation and application stages of the stage of faithful conduct, and the ten bhumis of the noble learners, are divided into twenty-two types based on the qualities that are particularly excellent at each of the boundaries of the bhumis, as stated in the Ornament for Clear Realization: That is earth, gold, moon, and fire, Treasury, jewel source, and ocean, Vajra, mountain, medicine, spiritual friend, and Wish-fulfilling gem, sun, and song, King, treasury, great road, Vehicle, adorned water, and Musical sound, river, and clouds, Are the twenty-two aspects. These are metaphors. The two companions of the mind generation symbolized by the metaphors, and the twenty-two commonalities between the metaphor and the symbolized, are explained by combining them in order. The companion is the mind generation that is in accordance with the desire to seek enlightenment, like the earth, because it is the basis of all white qualities. Similarly, it is also applied to others. The companion is the intention to practice the six perfections for the benefit of others, like gold, because it does not change in all circumstances. The companion is the superior intention that is more excellent than that intention itself, like the waxing moon, because the qualities of white dharma increase more and more. The companion is the actual practice of the six perfections, like fire, because it goes higher and higher like the fire of firewood. The companion is the perfection of generosity, like a treasure, because it is inexhaustible and fulfills wishes. The companion is the perfection of discipline, like a jewel mine, because it is the source of all precious qualities. The companion is the perfection of patience, like the ocean, because it is for fire and weapons, etc.