Chinese
他们认为意识本身，无著昆仲则认为是心所。在无著的《菩萨地》中，菩萨发愿之最殊胜者为发心，即认为发心是意欲。世亲的《庄严经论释》中说：“以二义为对境之心即是发心。”即认为发心是心。此处，心自己生起，故称发心，若从能生（动词）的角度解释，则是主心；因能生起心，故称发心，若从所生（名词）的角度解释，则是心所。因此，据说二者都可解释为发心的词义。全知大学者则说：“心是了知事物本质的自性，心所是对该自性的差别进行辨析。”因此，此处生起自性，差别也会随之生起，如意欲、发心等也会随之获得。如是说。第二，归纳分类有三：略说、广说、总结。第一，略说如下：分类有龙树、无著二派之说，每一派又各分一至六类，皆为二二分。意思是说，分类一般有龙树和无著二派之说。具体而言，二派各自又分一至六类。而且，根据分类的依据，又可分为愿、行二类。第二，广说分二：分为一至六类和分地界。第一，分为一至六类如下：第一是空性大悲为心髓，二资粮、二谛及学处，三学戒定慧，四资粮加行发心，五为不净七地增上意乐，净三地乃为异熟，大悲遣除诸障佛地四发心，五为五道六为六度。也就是说，在六类中，第一类，一类是：以证悟空性的智慧，对未证悟者生起悲悯之心而生起的菩提心，称为空性大悲为心髓的发心。第二类，
English
They consider consciousness itself, while the Asanga brothers consider it mental factors. In Asanga's Bodhisattva-bhumi, the most excellent of bodhisattva aspirations is bodhicitta, which is considered to be intention. In Vasubandhu's Ornament of the Mahayana Sutras, it says, "The mind that focuses on two meanings is bodhicitta." Thus, it is considered to be the mind. Here, the mind itself arises, hence it is called bodhicitta. If explained from the perspective of the agent (verb), it is the primary mind; because it can generate the mind, it is called bodhicitta, and if explained from the perspective of the object (noun), it is a mental factor. Therefore, it is said that both can be explained as the meaning of bodhicitta. The great omniscient one said, "The mind is the nature of knowing the essence of things, and mental factors are the analysis of the differences of that nature." Therefore, here, when the nature arises, the differences also arise along with it, such as intention, bodhicitta, etc., are also obtained along with it. Thus it is said. Second, the classification of vows has three parts: brief explanation, detailed explanation, and summary. First, the brief explanation is as follows: The classifications are known as the two traditions of Nagarjuna and Asanga. Each of them is divided into one to six categories, each with two divisions. This means that the classifications are generally known as the two traditions of Nagarjuna and Asanga. Specifically, each of the two traditions is divided into one to six categories. Moreover, according to the basis of classification, they can be divided into the two categories of aspiration and application. Second, the detailed explanation has two parts: division into one to six categories and division by ground. First, the division into one to six categories is as follows: The first is emptiness and compassion as the essence, the two accumulations, the two truths and the trainings, the three trainings of ethics, concentration, and wisdom, the four accumulations and application of aspiring bodhicitta, the five are the seven impure grounds of higher intention, the three pure grounds are the result, great compassion eliminates all obscurations, the four bodhicittas of the Buddha ground, the five are the five paths, and the six are the six perfections. That is to say, among the six categories, the first category, one category is: the bodhicitta that arises from the wisdom of realizing emptiness, with compassion drawn to those who have not realized it, is called the bodhicitta with emptiness and compassion as the essence. The second category,
Chinese
关于二地的修学，有两种发心：粗分是依概念而生的世俗菩提心，细分是依自性而得的胜义菩提心。三组是：关于清净的戒律，安住的禅定，解脱的智慧这三种修学，有三种发心。或者，关于止恶行，集善法，利有情这三者，也有三种分类。四组是：在资粮道和加行道中，由于信解空性无边，通过行持的方式缘他众利益的发心；在不清净的七地中，由于证悟自他平等性而产生的增上意乐清净的发心；在清净的三地中，由于无分别的智慧无勤任运生起，并且自然成办他众利益而产生的异熟发心；以及无缘大悲，彻底断除包括二障习气在内的一切染污，这是佛地的发心。这样分为四种。五组是：在资粮道中，初次生起菩提心并新进入道的是最初的发心；在加行道中，完全修习此发心；在见道中，现量见到法性的意义；在修道中，正在从俱生障碍中解脱；在无学道中，无为智慧如实显现，从究竟的自性中，利益众生任运成就，连安住于地的圣者们也无法如实作为行境，因此是不可思议的发心。这样分为五种是与五道相结合。六组是：关于六度波罗蜜多的反面，有六种发心转变。第二，地的界限的划分是：地、金、月、火等二十二是地的界限划分，直到十地之间。如《现观庄严论》所说：彼等地、金、月、火，宝藏珍宝生处海，金刚山药善知识，如意宝珠日歌，国王宝藏大路，车乘庄严水和，乐器河流云等，有二十二种相。如是，通过与三例、友、相似法相结合的方式来划分，地、金、月
English
Regarding the study of the two grounds, there are two types of bodhicitta: the coarse, which arises from concepts, is the relative bodhicitta, and the subtle, which is obtained through the nature of reality, is the ultimate bodhicitta. The three groups are: regarding the three studies of discipline for purification, samadhi for abiding, and wisdom for liberation, there are three types of bodhicitta. Alternatively, regarding the three of abstaining from misconduct, gathering virtuous dharmas, and benefiting sentient beings, there are also three divisions. The four groups are: in the accumulation and preparation stages, the bodhicitta that aims at the benefit of others through the practice of devotion to emptiness free from extremes; in the seven impure grounds, the bodhicitta of pure higher intention that realizes the equality of self and others; in the three pure grounds, the bodhicitta of complete maturation that effortlessly arises from non-conceptual wisdom and spontaneously accomplishes the benefit of others; and the great compassion without object, which completely abandons all defilements, including the habitual tendencies of the two obscurations, is the bodhicitta of the Buddha ground. These are divided into four. The five groups are: in the path of accumulation, the first bodhicitta is generated and newly enters the path, which is the bodhicitta of the first practitioner; in the path of preparation, it is completely trained; in the path of seeing, the meaning of the nature of reality is directly seen; in the path of meditation, it is being liberated from the innate obscurations; in the path of no more learning, unconditioned wisdom is manifested as it is, and from the ultimate nature, the benefit of beings is spontaneously accomplished, which even those who abide on the grounds cannot fully make their object, therefore it is the inconceivable bodhicitta. Thus, dividing into five is combined with the five paths. The six groups are: regarding the reverse of the six perfections, there are six transformations of bodhicitta. Second, the division of the boundaries of the grounds is: earth, gold, moon, fire, etc., twenty-two are the divisions of the boundaries of the grounds, up to the ten grounds. As stated in the Ornament for Clear Realization: "These are earth, gold, moon, fire, treasure, precious jewel source, ocean, vajra, mountain, medicine, spiritual friend, wish-fulfilling jewel, sun, song, king, treasury, great road, vehicle, adorned water, musical instrument, river, clouds, these are twenty-two aspects." Thus, dividing through combining with the three examples, friends, and similar dharmas, earth, gold, moon
Chinese
譬如火等二十二种比喻是：与友伴菩提心求证的意乐相应的发心法。譬如地一样1，因为是生起一切白法的所依之事物，在法性上是相同的。像这样配合：常住的意乐直到菩提之间没有变异，譬如金子2一样。意乐更加增上，善法增上，譬如月亮3一样。实际修持六度，焚烧障碍的薪柴，譬如火4一样。使有情心满意足且用之不竭，譬如布施宝藏5一样。生起一切功德珍宝，譬如戒律珍宝的生处一样6。对于不悦意的，内心不扰乱，譬如忍辱大海一样7。魔不能摧毁，譬如精进金刚一样8。不为相所动摇，譬如禅定山一样9。平息二障之疾病，譬如智慧药10一样。善根不浪费且擅长成办他利，譬如方便善知识11一样。满足自他的愿望，譬如祈愿如意宝12一样。成熟所化众生相续中的善妙庄稼，譬如威力太阳13一样。为了所化众生而宣说悦意的法，譬如智慧歌14乐一样。无碍地成办他利，譬如神通自在15王一样。福德和智慧用之不竭，譬如二资粮仓库一样16。是三世诸佛的足迹，譬如北方大道一样17。行于远离二边的道路，譬如止观良驹一样18。不忘失词义且为他人宣说，譬如总持辩才庄严之水一样19。为希求解脱的所化众生宣说悦耳之法，譬如正法喜宴妙音20一样。不费力气地成办他利，且自然流入一切相智之大海，譬如唯一行道之河流21一样。不离法界而成熟所化众生的庄稼，譬如法身云一样，总共是二十二种。如果以地道来分，意乐、意乐和增上意乐这三种是在资粮道和加行道中。修持是在加行道中。
English
The twenty-two similes, such as fire, are: the mind of enlightenment, which corresponds to the aspiration for the pursuit of enlightenment by a friend. For example, like the earth 1, because it is the basis for generating all white dharmas, it is the same in Dharma nature. Combine it like this: the constant intention does not change until enlightenment, like gold 2. The intention is even more enhanced, and the good Dharma increases, like the moon 3. Actually practicing the six perfections, burning the firewood of obstacles, like fire 4. Satisfying sentient beings and inexhaustible, like a treasure of generosity 5. Generating all precious qualities, like the source of the precious discipline 6. For the unpleasant, the heart is not disturbed, like the ocean of patience 7. The devil cannot destroy it, like the vajra of diligence 8. Not shaken by characteristics, like the mountain of meditation 9. Relieving the disease of the two obscurations, like the medicine of wisdom 10. The root of virtue is not wasted and is good at accomplishing the benefit of others, like the skillful friend of means 11. Fulfilling the wishes of oneself and others, like the wish-fulfilling jewel of prayer 12. Maturing the good crops in the minds of those who can be transformed, like the sun of power 13. For the sake of those who can be transformed, the pleasant Dharma is preached, like the song of wisdom 14. Accomplishing the benefit of others without hindrance, like the king of supernatural powers 15. Merit and wisdom are inexhaustible, like the warehouse of the two accumulations 16. It is the footprint of the Buddhas of the three times, like the great road to the north 17. Walking on the path away from the two extremes, like the good vehicle of calm and insight 18. Not forgetting the meaning of words and speaking to others, like the water of total retention, eloquence and adornment 19. For those who seek liberation, the pleasant Dharma is proclaimed, like the wonderful sound of the Dharma feast 20. Effortlessly accomplishing the benefit of others, and naturally flowing into the ocean of all knowledge, like the river of the one path 21. Without leaving the Dharma realm, the crops of those who can be transformed are matured, like the cloud of the Dharma body, a total of twenty-two. If divided by the stages of the path, the three of intention, intention, and enhanced intention are in the path of accumulation and the path of preparation. Practice is in the path of preparation.
Chinese
布施的波罗蜜多在见道中。戒律、忍辱、精进、禅定、智慧、方便、愿、力、智慧这九者，被摄于修道所包括的九地中。神通、福德智慧二者、菩提分三十七品、慈悲胜观二者、陀罗尼、辩才这五者是特殊的道，遍在于清净的三地中。法喜、一乘道、具法身三者是佛地，即大乘阿罗汉所住的十地之加行、正行、后行中存在。这样从资粮道最初到有边之间安立。第三，总结意义是：一切如果归纳起来就是愿和入两种。其中以思惟而愿，以加行而遍及。想要去和去一样。这是说，这样从七种分类的角度所说的发心，那些全部如果简略归纳，就包含在愿和入两种之中。其中以思惟为了他人的利益而想要获得菩提是愿菩提心，为了那个目的，以加行而实践，遍及六度而修学是入菩提心。那个方式也譬如前者是士夫在寻求的地点想要去一样，后者是实际进入道路而行走一样。那样在《入行论》中也说：菩提心如果简略归纳，要知道有两种，即想要菩提的心和进入菩提的心。想要去和去之间的差别如何知道一样，那样智者应该次第知道这两者的差别。如是说。第二，获得受持的实践分别解说有五种：未获得令获得，已获得不退失而守护，受持生起的所依身体，退失后恢复的方法，守护的利益。第一，未获得令获得有两种：宣说世俗菩提心生起的仪轨，宣说胜义菩提心生起不依赖仪轨。第一，宣说世俗菩提心生起的仪轨有两种：略说和广说。第一