English
Completely pure, relying on those who take cause and effect as the main factors. That is its meaning. Root: From the perspective of classification, there are two types of bodhicitta: that of ordinary beings and that of noble ones. Depending on the three trainings, there are three types of bodhicitta. Especially on the paths of accumulation and preparation, one practices through faith. From the first to the seventh bhumi, there is excellent intention. In the three pure stages, there is maturation, and in the Buddha-bhumi, there are four types of abandonment of obscurations. Similarly, there are five types of bodhicitta that follow the five paths. Depending on the six perfections, there are that many in number. The divisions of the land boundaries are twenty-two, etc. They are included in being pervaded by aspiration and engagement with intention. That is to say, these two, aspiration and engagement, also include the two types of bodhicitta, that of ordinary beings and that of noble ones, and the three, namely, the discipline of abandoning misdeeds, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings, are the three types of bodhicitta that depend on the three trainings. Especially on the paths of accumulation and preparation, because the eight consciousnesses and their habitual tendencies obscure the realm of one's own nature, like the sun, it cannot be seen, so it is only practiced through faith. From the first to the seventh bhumi, due to the turning away of afflictive emotions, hundreds of thousands of qualities manifest, and because the obscuration of one's nature is partially purified, the appearance of wisdom is slightly clear, so it is called excellent intention purity. In the three pure stages, the way the five sense consciousnesses and the alaya consciousness are transformed is: on the eighth bhumi, the mind consciousness is transformed into non-conceptual wisdom; on the ninth bhumi, the five sense consciousnesses are transformed into pure lands; on the tenth bhumi, the alaya consciousness is transformed into perfect wisdom, and because aspiration and qualities are vast, it is called maturation bodhicitta. In the Buddha-bhumi, it is the ultimate bodhicitta that abandons all obscurations. Similarly, there are five types of bodhicitta that follow the paths of accumulation, preparation, seeing, meditation, and no more learning, and six ways of bodhicitta depending on the six perfections. The divisions of the land boundaries that are spoken of as twenty-two, etc., refer to being included in being pervaded by engagement with aspiration related to intention. The twenty-two divisions of the land boundaries are: Arya Maitreya said: The land is like gold, the moon is without stain, like a treasure, a source of jewels, the ocean, like a vajra mountain, medicine friend, like a wish-fulfilling jewel, the sun song, like a king's treasury, a great road, like a vehicle, playful water, like sweet sound, a river of clouds, etc.
Chinese
二十二种。发心有三种，入行心有十九种，是从资粮道到十地之间，十一地是佛地，所以不与此相连。根本偈：何者自身求福祉，恒常不断门扉内，不予乞者心扰恼，是为无尽之供施，若人堪受赞叹者，为利一切诸有情，仅生一念饶益心，断除恶趣生善道，受用安乐功德藏，是无能尽。意思是说，任何自身寻求福祉，精勤布施的人们，恒常不断地从宝库的门扉内，对于乞讨者的心意，以断绝贪欲来避免扰恼，像这样的人堪为无尽供施，是值得赞叹的对象。如果为了利益一切有情，仅仅生起一念饶益之心，也能断除三恶趣之门，转生于天人善道，受用安乐的功德，比起前者更为殊胜，是无有穷尽的。以上之意。根本偈：殊胜入行功德无边际，以真实行遍行之仪轨，从何之时起不退转之心，度脱有情立誓极坚固，从彼之时起放逸昏睡等，福德恒常相续而连结，行持地道配合而宣说。意思是说，殊胜之处在于，相较于发心，入行心的功德更为无边无际。对于以真实行持遍行之仪轨，从何时开始生起永不退转的菩提心，并且立下度脱一切有情的誓言，极其坚固而不动摇，从那时起，即使是放逸、无记的状态，甚至是昏睡等失去正念之时，福德也会恒常相续不断地连结。正如大乘行持地道中所配合宣说的那样。根本偈：多劫所积众亦将耗尽，如畜牛车日月等运行，有速有缓无边无际般，然以广大智力方便勤精进，能毁三无数劫所立誓。意思是说，如是
English
Twenty-two kinds. The aspiration mind has three aspects, and the engaging mind is explained as having nineteen aspects, which are from the path of accumulation to the tenth bhumi. The eleventh bhumi is the Buddha bhumi, so it is not connected with that. Root text: Whoever seeks their own well-being, Constantly within the door of non-cessation, Does not give rise to disturbance in the mind of the beggar, That is called an inexhaustible offering. If one is worthy of praise, For the sake of all sentient beings, Even just one thought of benefiting arises, Cutting off the doors of the lower realms, in the realms of gods and humans, The qualities of enjoying happiness are inexhaustible. This means that whoever seeks their own well-being and diligently practices generosity, constantly from within the door of the treasury of non-cessation, avoids disturbing the mind of the beggar by cutting off desire, such a person is worthy of being held as an object of praise as an inexhaustible offering. If, for the sake of benefiting all sentient beings, just one thought of benefiting arises, it can cut off the doors of the three lower realms, and being born in the realms of gods and humans, the qualities of enjoying happiness are more excellent than the former and are inexhaustible. That's the meaning. Root text: In particular, the qualities of engaging are limitless, In the ritual that pervades with actual practice, From when the mind of non-reversal is held, The vow to liberate beings is extremely firm. From then on, even if one is heedless or falls asleep, Merit will continuously connect. It is explained with accordance from the ground of practice. This means that, especially, the qualities of engaging are said to be limitless, even more so than aspiration. Engaging in the ritual that pervades with actual practice, from when one generates the mind of non-reversal and takes the vow to liberate all beings, being extremely firm and unwavering, from that time on, even if one is heedless, in an unspecified state, or falls asleep, etc., when mindfulness is lost, merit will continuously connect. As it is explained in accordance with the ground of practice of the Great Vehicle. Root text: Even the accumulation of many eons will be exhausted, Like the movement of cattle, elephants, carts, sun, and moon, etc., There are fast and slow, limitless ways, But with great intelligence, skillful means, diligence, and wisdom, One destroys the vows established for three countless eons. This means that, thus
Chinese
根器敏锐者需三个无量劫，中等根器需七个无量劫，迟钝根器需三十三个无量劫方能成佛，但已确实进入大乘道者，仅一次发心所累积的福德，即可抵销多劫的罪障。发心大小的差别譬如：如同家畜的车辆，这是一；如同大象，这是二；如同日月运行，这是三；如同声闻的幻化神通，这是四；如同如来的幻化神通，这是五。第一种是指，虽已进入大乘道，却不修学大乘法，反而修学声闻、独觉之法。第二种是指，进入大乘道后，既修学大乘法，又不舍弃声闻之法，两者同时修持。第三种是指，发起菩提心后，对声闻之法不稍加理会，只修持大乘之法。第四种是指，进入大乘道后，只专注于此，不随顺其他。第五种是指，进入大乘道后，如法修持，并且引导他人也进入此道。如此修持成佛之道，其快慢有无量差别。这是因为，凭借强大的智慧和精进力，以及运用智慧的才能，才能像大乘那样，在三个无量劫的尽头获得佛果，否则誓愿就会瓦解。根本是：犹如种子落入土中，生起殊胜菩提心不重要，已生起才重要。这是说，在凡夫的相续中种下菩提的种子，但这只是开始，就像种子落入土中，需要发芽成熟一样，但由于恶劣的助缘和低劣的道，仅生起殊胜菩提心是不够的，重要的是要让它真正生起来。船夫以大悲心杀死手持短矛的黑人，从而消除了四万劫的罪障；婆罗门少年因迷恋星象，被商人女儿的美貌所迷惑，欲行非礼，为了保全性命而放弃梵行，从而消除了两万劫的罪障。像这样，有无数的例子。
English
Those with sharp faculties need three countless eons, those with medium faculties need seven countless eons, and those with dull faculties need thirty-three countless eons to attain Buddhahood. However, for those who have definitely entered the Great Vehicle path, each instance of generating bodhicitta can offset the accumulation of many eons of negative karma. The differences in the magnitude of bodhicitta are exemplified as: like a livestock cart, this is one; like an elephant, this is two; like the movement of the sun and moon, this is three; like the miraculous powers of a Shravaka, this is four; like the miraculous powers of a Tathagata, this is five. The first refers to those who, although having entered the Great Vehicle path, do not study the Great Vehicle teachings but instead study the teachings of Shravakas and Pratyekabuddhas. The second refers to those who, having entered the Great Vehicle path, both study the Great Vehicle teachings and do not abandon the Shravaka teachings, practicing both simultaneously. The third refers to those who, having generated bodhicitta, pay no attention to the Shravaka teachings and only practice the Great Vehicle teachings. The fourth refers to those who, having entered the Great Vehicle path, focus solely on it and do not follow others. The fifth refers to those who, having entered the Great Vehicle path, practice according to its teachings and also guide others to enter this path. The speed and slowness of traversing the path to Buddhahood in such ways are infinitely varied. This is because, with great intelligence, diligent effort in many methods, and the skill of wisdom, one can, like in the Great Vehicle, attain Buddhahood at the end of three countless eons, otherwise the vow will collapse. The root is: Just as a seed falls into the earth, generating supreme bodhicitta is not important, but having it arise is important. This means that merely planting the seed of bodhi in the continuum of an ordinary being is just the beginning. Like a seed falling into the earth, it needs to sprout and mature, but due to adverse conditions and inferior paths, merely generating supreme bodhicitta is not enough; it is important to make it truly arise. The boatman, with great compassion, killed the black man with a short spear, thereby eliminating the accumulation of forty thousand eons of negative karma; the Brahmin boy, infatuated with astrology, was tormented by desire for the merchant's daughter and attempted to violate her. By abandoning his celibacy to save his life, he eliminated the accumulation of twenty thousand eons of negative karma. Like this, there are countless examples.
Chinese
如未确定般宣说。根本：由三种力量生起菩提心，大悲和积聚资粮皈依。思维和行为说是因的力量。这是说，思维的力量是对大悲生起定解，由行为的积聚资粮，因的力量，做殊胜的皈依而生起。特别是依靠福德资粮而生起大乘心，以前当佛陀名为名闻遐迩时，向佛陀电灯供养丝绸的伞盖。善逝光芒四射者变成乞丐时，向佛陀无量光供养油脂灯而发起菩提心等，思维这些非常重要。任何时候都要努力不间断七支等积聚资粮的次第。根本：显示所依补特伽罗两种，是守持别解脱七种律仪中的任何一种，或者以三宝作为思维的主要所依，随行中观的道路广大。这是说，一般发心大小乘都有，但是没有它的仪轨和行持。这里大乘有唯识宗和中观宗两种，前者必须具足别解脱七种律仪中的任何一种，后者如果能够断除杀生，具有信心和悲心，就可以授予菩提心的学处。根本：积聚资粮是特别生起的方法，一切因都是如来藏，缘是依止善知识，如同如意宝般的上师，以菩提心的心续充满者。这是说，沙弥的律仪从堪布和阿阇黎生起，比丘的律仪从具信的僧团生起，珍贵的菩提心说是仅仅从积聚资粮生起，因此供养三宝必须毫无虚假地陈设所有。以前，当觉沃·底巴嘎拉向藏地施主请教发心时，因为供品太少而不高兴，两次回到房间，最后将所有财物堆积起来供养时，才说还算可以。因此，自己的受用分为三份，两份供养三宝和上师，一份自己