Chinese
因此，在（修习）悲心的阶段，由于自己已经彻底体验了恶趣和轮回的痛苦，并且认识到这些确实是痛苦，所以，当一个人因为害怕恶趣和轮回的痛苦，并根据自己的体验，看到任何众生正在遭受恶趣和轮回的痛苦时，他会生起无法忍受的慈悲心，希望这些众生的痛苦能够止息。而且，他所希望的不仅仅是痛苦的某个方面止息，而是希望所有形式的痛苦都止息。如果将这些众生安置在欲界天人的境界，虽然可以暂时止息恶趣的痛苦；或者将他们安置在声闻和独觉的安乐境界，虽然可以止息轮回的痛苦，但这就像必须从头开始努力修习大乘道一样，仅仅是希望暂时止息痛苦是不够的。而是从内心深处、从骨髓里希望将所有痛苦彻底根除，并将众生安置在圆满正觉的佛陀果位上，这样的人被称为三士道中的上士。 夏惹瓦大师也曾这样教导如何修习这种上士的品性： “如果仅仅自己从轮回中解脱还不够，要将所有众生视为父母，希望所有众生都能从轮回的痛苦中解脱，这样的人才被称为殊胜之人。如果拥有这样的心，才能生起菩提心等等。”正如贡巴瓦的长老们所说的那样： 为了将所有众生从轮回的痛苦中解脱出来，自己必须获得佛陀的果位。而其原因是菩提心。菩提心源于慈悲，慈悲源于慈爱，慈爱源于知恩报恩，知恩报恩源于将所有众生视为母亲。因此，要从将所有众生视为母亲开始，逐步修习。而且，这是修习实相，而不是分别念。正如阿底峡尊者所说： 在无始轮回的经典中说，每一个众生都曾做过彼此的母亲，其次数甚至多于用整个大地磨成芝麻粒的数量。做过父亲等等的次数也与此相同。这部经没有被翻译成藏文。《瑜伽师地论》中包含了这部经的意义。 像这样，在亲近（善知识）的时候，也要修习他们是多么的伟大，从而对所有众生都知恩报恩。
English
Therefore, in the stage of (cultivating) compassion, because one has thoroughly experienced the suffering of the lower realms and samsara, and recognizes that these are indeed suffering, when a person, out of fear of the suffering of the lower realms and samsara, and based on their own experience, sees any sentient being experiencing the suffering of the lower realms and samsara, they will generate unbearable compassion, hoping that the suffering of these beings can cease. Moreover, what they hope for is not just the cessation of one aspect of suffering, but the cessation of all forms of suffering. If these beings are placed in the realm of desire realm gods, although the suffering of the lower realms can be temporarily stopped; or if they are placed in the blissful realm of Shravakas and Pratyekabuddhas, although the suffering of samsara can be stopped, this is like having to start all over again to strive to practice the Mahayana path, and it is not enough to just hope for the temporary cessation of suffering. Rather, from the depths of their heart, from the marrow of their bones, they hope to completely eradicate all suffering and place beings in the state of perfect enlightenment, the state of Buddhahood. Such a person is called the superior person among the three types of individuals. Sharawa the Great also taught how to cultivate the qualities of such a superior person: "If it is not enough for oneself to be liberated from samsara, but one must regard all beings as parents and wish that all beings could be liberated from the suffering of samsara, then such a person is called an excellent person. If one has such a mind, then one will generate bodhicitta, etc." Just as the elders of Gongmawa said: In order to liberate all sentient beings from the suffering of samsara, one must attain the state of Buddhahood. And the cause of this is bodhicitta. Bodhicitta arises from compassion, compassion arises from loving-kindness, loving-kindness arises from gratitude, and gratitude arises from regarding all sentient beings as mothers. Therefore, one must start by regarding all sentient beings as mothers and gradually cultivate. Moreover, this is cultivating reality, not conceptual thought. As Atisha said: In the sutras of beginningless samsara, it is said that each sentient being has been the mother of each other, and the number of times is even greater than the number of sesame seeds made by grinding the entire earth. The number of times they have been fathers, etc., is the same. This sutra has not been translated into Tibetan. The Yogacarabhumi-sastra contains the meaning of this sutra. Like this, when approaching (a spiritual friend), one should also cultivate how great they are, so that one can be grateful to all sentient beings.
Chinese
思维以行利他，感恩为根本而生起的慈爱。 也就是依止上师金洲（藏文：གསེར་གླིང་པ།）所传的口诀，次第修持易生起的慈爱，因此首先从根本的母亲开始，逐渐扩大对境而修持。首先这样想：我的这位母亲，最初我刚出生时，像虫子一样，自己无法抬起脖子，上下不能移动，手脚也无法触及，却把我养育得如此健壮，向我展示了美好的赡部洲。之后，就像从隐士茅屋中出来，或者像从蛇蜕中出来一样，把所有的一切都慷慨地给予了我，而母亲自己却像门房一样蜷缩着，甚至想到这些，都要生起珍爱母亲的心。同样，一切有情也都曾做过自己的母亲，并如此养育了自己；父亲等一切亲人，也保护自己免受各种伤害，以各种利益养育了自己，忆念这些恩德，生起珍爱之心。 如此修持慈爱，从希求欲望安乐的有情众生，处于轮回中，具有无量痛苦的状态出发，从自己的体验来衡量，以“他人的痛苦我无法忍受”的态度来修持悲心。 也就是大乘经部中，众多经典所确定的。如圣者《妙慧海经》中说：如果居士唯一可爱之子，落入不净的深坑中，他的母亲和所有亲属都无法忍受，捶胸顿足，悲伤哭泣，围绕坑边，却无法自己进入坑中救出他。而父亲却不哭泣等，直接进入坑中救出儿子。同样，声闻和独觉也仅仅是对处于轮回不净深坑中的有情众生有不忍之心，却无法自己处于轮回中利益有情。菩萨或成为大乘种性者，虽然了知轮回如不净的深坑，却以对如唯一可爱之子般的有情众生，处于轮回不净深坑中的不忍悲心，安住于轮回中利益有情。以及《老父失子经》的故事。
English
Meditate on loving-kindness arising from the root of cherishing others, which is gratitude. This is cultivating loving-kindness in stages, easily generated through the oral instructions transmitted from Lama Serlingpa. Therefore, begin with the root mother and gradually expand the scope of the object of meditation. First, think like this: This mother of mine, when I was first born, was like a mere insect, unable to lift my own neck, unable to move up or down, and unable to reach my own hands and feet, yet she raised me to be so strong and showed me the beauty of Jambudvipa. Then, just as one emerges from a hermit's hut or from a snake's skin, she generously gave everything she had to her child, while she herself huddled like a gatekeeper. Even thinking of this, generate a mind that cherishes the mother. Similarly, all sentient beings have been one's own mother and have cared for one in this way. Fathers and all other relatives have also protected one from various harms and cared for one with various benefits. Remembering these kindnesses, generate a mind of cherishing. Having cultivated loving-kindness in this way, contemplate that sentient beings who desire happiness and pleasure are in samsara, possessing immeasurable suffering. Judging from one's own experience, cultivate compassion with the attitude of "I cannot bear the suffering of others." That is, it is determined by many sutras of the Mahayana tradition. As the Noble Sagaramati Sutra says: If the only beloved son of a householder falls into a pit of impurity, his mother and all other relatives cannot bear it, beating their breasts and wailing, circling the pit, but they cannot enter the pit themselves to pull him out. But the father, without weeping or the like, enters the pit and pulls out his son. Similarly, the Shravakas and Pratyekabuddhas only have intolerance for sentient beings dwelling in the impure pit of samsara, but they cannot remain in samsara themselves to benefit sentient beings. Bodhisattvas, or those who have become of the Mahayana lineage, although they know that samsara is like an impure pit, with unbearable compassion for sentient beings like an only beloved son dwelling in the impure pit of samsara, they remain in samsara to benefit sentient beings. And the story of the "Old Man Who Lost His Son."
Tibetan
ལས། ཕ་སྤད་གཉིས་འབྲོག་དགོན་པར་འཁྱམས་པ་ལས་ཕས་ལམ་རྙེད་ནས་རྐང་པ་ཡ་གཅིག་རང་གི་ཐེམ་པའི་ནང་དུ་ཚུད། ཡ་གཅིག་བསྡོགས་པས་ཆོག་པའི་དུས་ན་བུ་དྲན་ནས་སླར་འབྲོག་དགོན་པར་བུ་ཚོལ་དུ་སོང་བ་བཞིན་དུ། སྲིད་པ་ཐམས་ཅད་འབྲོག་དགོན་པ་ལྟ་བུར་ཤེས་ནས་དེས་ཡིད་འབྱུང་བའི་བློ་སྐྱེས་པས། རང་གི་རྣམ་གྲོལ་སྒྲུབ་པ་ལ་ཡ་གཅིག་བསྡོགས་པས་ནང་དུ་ཚུད་པའི་ཚོད་དུ་འདུག་པ་ཡིན་ཏེ། དེའི་དུས་ན་བུ་དང་འདྲ་བའི་སེམས་ཅན་འཁོར་བ་འབྲོག་དགོན་པ་དང་འདྲ་བ་ན་འཁྱམས་པ་ལ་མ་བཟོད་པས།འཁོར་བའི་འབྲོག་དགོན་པར་ཞུགས་ནས་སེམས་ཅན་གྱི་དོན་བྱེད་པར་གསུངས་པ་དང༌། ཁང་པ་མེ་འབར་བ་རླུང་གིས་བུས་པའི་ལེའུ་ལས། ཁང་པ་མེ་འབར་བ་རླུང་གིས་བུས་པའི་ནང་ནས་བྲོས་པས་རྐང་པ་ཡ་གཅིག་ཕྱིར་ཐོན། ད་ཡ་གཅིག་བསྡོགས་པས་ཐར་པ་ན་བུ་སྨད་ཤུལ་དུ་ལུས་པ་དྲན་ནས་སླར་དེ་ཉིད་དུ་ཞུགས་ཏེ་བུ་སྨད་འདོན་པ་བཞིན་དུ། སྲིད་པ་ཐམས་ཅད་ཁང་པ་མེ་འབར་བ་རླུང་གིས་བུས་པ་དང་འདྲ་བར་ཤེས་ནས་དེ་ལས་ཡིད་བྱུང་བའི་བློ་སྐྱེས་པས་རང་གི་རྣམ་གྲོལ་སྒྲུབ་པ་ལ་རྐང་པ་ཡ་གཅིག་བསྡོགས་པས་ཕྱིར་ཐོན་པའི་ཚོད་དུ་འདུག་སྟེ། དེའི་དུས་ན་བུ་སྨད་དང་འདྲ་བའི་སེམས་ཅན་འཁོར་བ་ཁང་པ་མེ་འབར་བ་རླུང་གིས་བུས་པ་དང་འདྲ་བའི་ནང་ན་སྡུག་བསྔལ་བ་ལ་མ་བཟོད་པའི་སྙིང་རྗེས་འཁོར་བ་དེ་ཉིད་དུ་ཞུགས་ནས་སེམས་ཅན་འདོན་པར་གསུངས་ལ། ཡང་རྩ་བའི་ཚིག་རྐང་དང་པོ་དེ། རང་རྒྱུད་གཏོགས་པའི་སྡུག་བསྔལ་གྱིས། །ཞེས་འདོན་པ་ལྟར་ན། བྱང་ཆུབ་སེམས་དཔའ་རང་གཅིག་པུའི་རྒྱུད་དུ་གཏོགས་པའི་སྡུག་བསྔལ་འཁོར་བ་མ་སྟོངས་ཀྱི་བར་དུ་ཉམས་སུ་བླངས་ནས་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྡུག་བསྔལ་ཟད་པར་བྱ་འདོད་པ་སྟེ། དོན་དེ་ཉིད་འཕགས་པ་རྡོ་རྗེ་རྒྱལ་མཚན་གྱི་མདོ་དང་བློ་གྲོས་མི་ཟད་པའི་མདོ་ལས། གླིང་བཞི་པའི་སེམས་ཅན་རང་རང་ལ་འོད་ཡོད་པ་ཡང་མ་ཡིན། རེ་རེའི་མདུན་དུ་ཉི་མ་རེ་རེ་འཆར་བ་ཡང་མ་ཡིན། ཉི་མའི་དཀྱིལ་འཁོར་གཅིག་ཤར་བས་གླིང་བཞི་པའི་སེམས་ཅན་ཐམས་ཅད་ཀྱི་མུན་པ་སེལ་བར་བྱེད། རང་གི་བྱ་བ་ལ་འཇུག་པར་བྱེད། ལོ་ཐོག་སྨིན་པ་ལ་སོགས་པ་བྱེད་པ་བཞིན་དུ། སེམས་ཅན་ཐམས་ཅད་རང་རང་གིས་ཐར་པར་ནུས་པ་ཡང་མ་ཡིན། རེ་རེའི་མདུན་དུ་བྱང་ཆུབ་སེམས་དཔའ་རེ་རེ་བྱོན་ནས་དོན་མཛད་པ་ཡང་མ་ཡིན་གྱི། བྱང་ཆུབ་སེམས་དཔའ་བདག་ཉིད་གཅིག་པུ་གཉིས་སུ་མེད་པའི་སེམས་ཅན་གྱི་དོན་བྱ་ཞིང་ཐར་པ་ལ་དགོད་པར་བྱའོ། །ཞེས་གོ་གྱོན་ཞིང་ད
Chinese
因此，父子二人在荒野寺庙中游荡，父亲找到了路，一只脚踏入了自己家门。正当要收回另一只脚的时候，想起了儿子，又返回荒野寺庙寻找儿子，就像这样。认识到一切世间都像荒野寺庙一样，因此生起了厌离之心。为了实现自己的解脱，一只脚已经踏入家门，但那时，不忍心像儿子一样的众生在像荒野寺庙一样的轮回中游荡，于是进入轮回的荒野寺庙，利益众生，这样宣说了。在“房屋着火被风吹”的章节中说：从房屋着火被风吹的房子里逃出来，一只脚已经出来了。现在正当要收回另一只脚获得解脱的时候，想起了妻子儿女还留在后面，又返回到那里去救出妻子儿女，就像这样。认识到一切世间都像房屋着火被风吹一样，因此生起了厌离之心，为了实现自己的解脱，一只脚已经收回，正要出来的时候，那时，不忍心像妻子儿女一样的众生在像房屋着火被风吹一样的轮回中受苦，以慈悲心进入轮回，救度众生，这样宣说了。另外，根本偈颂的第一句，“属于自相续的痛苦”，就像这样念诵一样。菩萨独自承受属于自己相续的痛苦，直到轮回空尽，想要使一切众生的痛苦都止息。这个意义在《圣金刚幢经》和《无尽慧经》中说：四大洲的众生各自没有光明，也不是每个众生面前都出现一个太阳。一个太阳升起，就能消除四大洲一切众生的黑暗，使他们从事自己的事业，就像使庄稼成熟等等一样。一切众生也不是各自能够获得解脱，也不是每个众生面前都出现一个菩萨来成办利益。菩萨自身唯一，为了无二的众生而利益，安置于解脱之中。
English
Therefore, a father and son wandered in a wilderness monastery. The father found the path, and one foot stepped into his own doorway. Just as he was about to retract the other foot, he remembered his son and returned to the wilderness monastery to look for him, just like that. Recognizing that all of existence is like a wilderness monastery, he developed a sense of renunciation. In order to achieve his own liberation, one foot had already stepped into the doorway, but at that time, he could not bear the suffering of sentient beings, like his son, wandering in samsara, which is like a wilderness monastery. So he entered the wilderness monastery of samsara to benefit sentient beings, as it was proclaimed. In the chapter "A House on Fire Blown by the Wind," it says: Escaping from a house on fire blown by the wind, one foot has already come out. Now, just as he was about to retract the other foot to attain liberation, he remembered that his wife and children were left behind, and he returned to save them, just like that. Recognizing that all of existence is like a house on fire blown by the wind, he developed a sense of renunciation. In order to achieve his own liberation, one foot had already been retracted, and he was about to come out, but at that time, he could not bear the suffering of sentient beings, like his wife and children, suffering in samsara, which is like a house on fire blown by the wind. With compassion, he entered samsara to liberate sentient beings, as it was proclaimed. Furthermore, the first line of the root verse, "The suffering belonging to one's own continuum," is recited in this way. The Bodhisattva alone endures the suffering belonging to his own continuum until samsara is emptied, desiring to end the suffering of all sentient beings. This meaning is stated in the Sutra of the Noble Vajra Banner and the Sutra of Inexhaustible Wisdom: The sentient beings of the four continents do not each have their own light, nor does a sun appear before each of them. When one sun rises, it eliminates the darkness of all sentient beings of the four continents, enabling them to engage in their own activities, just like causing crops to ripen, and so on. All sentient beings are not each able to attain liberation, nor does a Bodhisattva appear before each of them to accomplish their benefit. The Bodhisattva is himself alone, benefiting beings without duality, and placing them in liberation.