English
Therefore, compassion focuses on sentient beings, and from that arises the special mind that desires to attain unsurpassed enlightenment for the sake of others, along with the intention that matches this desire. Wisdom focuses on perfect enlightenment. Thus, the mind that combines skillful means and wisdom, encompassed by aspirational and practical Bodhicitta, becomes the extraordinary practice that is the essence of the six perfections. Its opposite is that which hinders benefiting others and obstructs one's own attainment of perfect enlightenment. Therefore, the mind that abandons all faults of body, speech, and mind is the essence of the Bodhisattva vows. As it is said in the "Bodhicaryāvatāra": "The mind of abandoning is superior to obtaining; it is taught as the perfection of discipline." According to the venerable Senge and the like, the primary mind that focuses on perfect enlightenment for the sake of others, and that is not other than the mind-consciousness itself, because they think that it cannot focus on benefiting others and enlightenment. Both brothers, Asanga and Vasubandhu, consider it a mental factor. In the "Bodhisattvabhumi": "The supreme aspiration of a Bodhisattva is the generation of Bodhicitta." And in the "Ornament for the Mahayana Sutras": "The mental factor possessing two meanings." In its commentary, Vasubandhu says: "The mind that focuses on two meanings is the generation of Bodhicitta." Therefore, here, the mind itself is to be generated, so it is called Bodhicitta. If explained in terms of the action (kriyā), it is the primary mind; because the mind is generated, it is called Bodhicitta. If explained in terms of the agent (kartṛ), it is a mental factor. Rongton Chenpo says that both can be explained as Bodhicitta. The Omniscient Great One says: "The mind is the essence of meaning and intelligence. If one examines the distinctions of mental factors, then here, by generating the essence, the distinctions are naturally generated, just as intention and Bodhicitta, etc., are naturally obtained." Secondly, regarding the divisions, there are three parts: the general statement, the detailed explanation, and the summary. First, the brief statement: There are two well-known traditions of division, Nagarjuna and Asanga. Each tradition has divisions ranging from one to six, and these are divided into two based on the basis of division or the division of aspirational and practical Bodhicitta. Second, the detailed explanation, including the divisions from one to six and the divisions of the stages. First: Initially, the emptiness heart
Chinese
具有慈悲心髓。二资粮的学处，世俗谛和胜义谛二者。戒律、禅定、智慧三学，以及积聚、加行、以信欲行持的发心，不清净的七地，增上意乐清净，清净的三地，圆满成熟，大悲心，舍弃一切障碍，是佛地的发心，总共有四种。五是五道，六是六度。如是分为六类。第一类：以证悟空性的智慧，对于未证悟者，以慈悲心引导生起菩提心，因此称为具有空性慈悲心髓的发心。第二类：依赖福德和智慧二资粮的学处，或者从粗显的表相产生，以及从细微的法性获得的不同，分为世俗谛和胜义谛二种发心。如《涅槃经》所说：以世俗谛和胜义谛的差别，菩提心分为二种。第三类：以清净的戒律，安住的禅定，解脱的智慧三学，依赖于此而有三种发心。此外，也可以依赖于摄律仪戒、摄善法戒、饶益有情戒三种戒律而分为三种。第四类：在积聚道、加行道、不清净的七地、清净的三地以及佛地中，依次有以信欲行持的发心等四种。《现观庄严论》中说：此发心于诸地中，信欲和增上意乐，以及清净和异熟，同样是舍弃障碍。如是说。第五类：积聚道、加行道、见道、修道、无学道五道，有五种发心。《二万颂》中说：最初业者的发心，完全清净的发心，见法的发心，完全解脱的发心，不可思议的发心。如是说。第六类：依赖于六度而有六种发心。其中说：与六度相应的六种发心，与何者相应？如是说。第二是：地、金、月、火等二十二种，以地为界限，分开了十地之间。
English
Possessing the essence of compassion. The trainings of the two accumulations, the two truths, conventional and ultimate. The three trainings of ethics, concentration, and wisdom, and the generation of bodhicitta through aspiration in the stages of accumulation and preparation, the seven impure grounds, the purification of higher intention, the three pure grounds, complete maturation, great compassion, and the abandonment of all obscurations are the bodhicittas of the Buddha grounds, totaling four. Five are the five paths, and six are the six perfections. Thus, there are six categories. The first category: Relying on the wisdom that realizes emptiness, and for those who have not realized it, generating the mind of enlightenment through compassion, it is called the bodhicitta possessing the essence of emptiness and compassion. The second category: Relying on the trainings of the accumulations of merit and wisdom, or from the difference between the gross, which arises from symbols, and the subtle, which is obtained through the nature of reality, there are two bodhicittas, conventional and ultimate. As stated in the Nirvana Sutra: By the distinction of conventional and ultimate, the mind of enlightenment is of two types. The third category: Relying on the three trainings of ethics, which purify, concentration, which stabilizes, and wisdom, which liberates, there are three bodhicittas. Furthermore, there can also be three divisions depending on the three vows of restraint, accumulation of virtue, and benefiting beings. The fourth category: In the stages of accumulation and preparation, the seven impure grounds, the three pure grounds, and the Buddha grounds, there are successively four types of bodhicitta, such as the bodhicitta of practice through aspiration. The Ornament of the Sutras states: This bodhicitta in the grounds, aspiration and higher intention, purity and maturation, are considered different, likewise, the abandonment of obscurations. Thus it is said. The fifth category: The five paths of accumulation, preparation, seeing, meditation, and no more learning, have five bodhicittas. The Twenty Thousand Verse Sutra states: The bodhicitta of the first practitioner, the bodhicitta of complete purification, the bodhicitta of seeing the Dharma, the bodhicitta of complete liberation, and the bodhicitta of the inconceivable. Thus it is said. The sixth category: Relying on the six perfections, there are six bodhicittas. It says: The six bodhicittas that possess the six perfections, with which do they correspond? Thus it is said. The second is: Earth, gold, moon, fire, etc., twenty-two in total, with earth as the boundary, separating the ten grounds.
Chinese
黄金、月亮、火焰。 宝藏和珍宝的来源之海。 金刚、山、药、善知识。 如意宝珠、太阳、船。 国王、宝库和大道。 乘坐的装饰、水。 美妙的声音、河流、云。 这二十二种譬喻。 这二十二种譬喻所象征的意义，按照次第是：愿望、思考、殊胜的思考、加行、布施乃至智慧的十度波罗蜜多、神通、福德和智慧、菩提分法、慈悲和胜观、身相庄严、佛法喜宴、唯一道、具足法身等等。将愿望如大地一般，到与法身相同具足的云彩一般连接起来。 其中的界限是：愿望等三种在资粮道、加行道、见道三道中。加行在加行道中。布施到智慧的十度包含在见道和修道的十地中。神通到身相庄严的五种，是殊胜道的清净三地所遍及的。佛法喜宴等三种是佛地，也就是大乘阿罗汉所入之地的十地道的加行、正行、后行中。如《经庄严论》所说： “诸佛子之发心， 譬如云彩而宣说。” 也就是说，大地等譬喻，愿望等是友伴，法性相同是：在注释中说：“一切白法的根本事物”，从那开始，“适合于在兜率天等处处显示，因此数量相同”。如此宣说之间，譬喻、友伴、法性三者结合的方式是：友伴，具有与寻求菩提的愿望相同之发心，法性，譬如大地，因为是生起一切白法的根本事物，所以法性相同。要知道一切都是这样类推的。 那么，在佛地有发心还是没有发心呢？从仪轨的表示所获得的发心是没有的，因为已经过了承诺的时候。胜义发心是有的，因为由法性所听闻的发心已经获得，而且没有退失，反而更加增长，并且大慈悲是无有障碍的心。
English
Gold, moon, fire. A sea that is the source of treasures and jewels. Vajra, mountain, medicine, spiritual friend. Wishing jewel, sun, boat. King, treasury, and great road. Adornments for riding, water. Melodious sounds, rivers, clouds. These are the twenty-two metaphors. The meanings symbolized by these twenty-two metaphors, in order, are: aspiration, thought, superior thought, application, the ten perfections from generosity to wisdom, clairvoyance, merit and wisdom, qualities conducive to enlightenment, compassion and insight, physical prowess, the feast of Dharma, the one path, possessing the Dharmakaya, and so on. Connect aspiration, like the earth, to being endowed like the clouds, which is the same as the Dharmakaya. The boundaries are: the three, aspiration and so on, are in the three paths of accumulation, preparation, and seeing. Application is in the path of preparation. The ten from generosity to wisdom are contained in the ten bhumis of seeing and meditation. The five from clairvoyance to physical prowess are pervasive in all three pure bhumis of the path of distinction. The three, the feast of Dharma and so on, are the Buddha-bhumi, that is, the bhumi entered by Mahayana Arhats, in the three—application, main part, and subsequent part—of the tenth bhumi path. As it says in the Ornament of the Sutras: "The mind of the bodhisattvas, Is taught to be like clouds." That is, earth and so on are the metaphors, aspiration and so on are the companions, and the shared Dharma is: In the commentary, it says, "The basis of all white dharmas," from there, "Suitable for showing everywhere, such as in Tushita, therefore the number is the same." In between these statements, the way to combine the three—metaphor, companion, and Dharma—is: The companion, the mind of aspiration that is endowed with the same as the aspiration to seek enlightenment, the Dharma, is like the earth, because it is the basis for generating all white dharmas, therefore the Dharma is the same. Know that everything should be understood by analogy. So, is there bodhicitta on the Buddha-bhumi or not? The bodhicitta obtained from the indication of the ritual is not there, because it has passed the time of commitment. Ultimate bodhicitta is there, because the bodhicitta heard from the nature of reality has been obtained and has not declined, but has increased, and great compassion is a mind free from obscurations.
Chinese
因为生起能成办意义的缘故。第三是意义归纳： 总之归纳为希求和趣入两种， 它们又以思惟而周遍希愿，以加行而周遍趣入， 如同想要行走和正在行走一样。 意思是说，从七种分类角度所说的发心，如果全部归纳起来，可以归纳为希求和趣入两种。其中，以思惟来说，属于希求的部分是成熟的发心，因为仅仅是想要为了他人的利益而获得菩提，就像一个人想要走上道路一样。以加行来说，周遍于实践的部分是趣入的发心，因为为了菩提而趣入其法，即六度，所以是行持，就像已经走上道路并正在行走一样。 就像《入行论》中所说： “菩提心略有， 希求及行入， 当知此二别， 如欲行正行。 如是智者了， 知此二差别， 如其次第者， 欲行及正行。” 这样。 即使在走上道路的时候，也不会舍弃想要行走的想法，同样，在学习趣入六度的时候，也存在希求的发心，因为受持趣入律仪会增长希求心。 就像《菩提道灯论》中所说： “无律仪则无， 真实入行心， 仅有希愿心， 增长亦非有。” 这样。 定义是：无论是希求还是趣入，生起趋向菩提之胜妙心后，恒常不懈地修学其学处，即是希求和趣入律仪的定义。其中，仅仅是希求心，从刚刚生起希求菩提之心时就存在了，而趣入心是从受持趣入律仪开始，直到生命终结都存在。 如果班智达耶谢扎说： “以欲等三种差别， 希求心有三种， 趣入之自性， 当知有十九种。” 这样认为大乘资粮道者的相续中的三种发心是希求，认为加行道以上的发心是趣入，以及达摩舍那等认为未获得大乘圣道之前是希求，获得之后是趣入的观点，都是不合理的，因为被一切论典所破斥。