English
Firstly, there are four: the object-aspects of loving-kindness, compassion, joy, and equanimity. Firstly, what is the object-aspect of loving-kindness? What is the nature of immeasurable loving-kindness? Thus, the object is other sentient beings, those beings in the lower realms who do not even possess the happiness of higher rebirth; and those who, even having attained the heavens, do not possess the happiness of wealth, represented by the poor and so on, who are afflicted by a lack of happiness; and all sentient beings in samsara who do not possess the bliss of liberation. The aspect is: wishing them to possess happiness from the happiness of higher rebirth up to the ultimate happiness of liberation. And merely wishing them to have happiness, thinking, "How wonderful it would be if they had happiness," is something that only some ordinary people and Hearers and Solitary Realizers have. The loving-kindness of a Bodhisattva is like a mother who cherishes and loves her child very much, loving and caring for that child from the depths of her heart, striving to make that child happy and joyful, enduring any hardships such as cold, hunger, and thirst that may befall her, and even if that child harms her, she still treats them with love and does not become angry. Similarly, one should always regard all sentient beings with a mind of benefiting them, looking upon them with joy, and gathering together all of one's body, possessions, and all the roots of virtue of the three times, offering them completely to those other sentient beings, giving them great temporary and ultimate benefit. No matter what harm those sentient beings may do, one should still treat them with love and endure it. One should train in this way. Although beginners may not be able to do it perfectly right now, one should repeatedly adjust one's mind with a good intention to benefit others. If a thought of harming others arises, one should reproach oneself and immediately cultivate loving-kindness specifically towards that object. One should constantly benefit sentient beings with one's body as much as possible, and through giving food to beggars and so on, one should give away possessions as much as possible. One should also encourage others to do good, and dedicate one's roots of virtue, etc., striving as much as possible to take to heart only the means of sentient beings' happiness. The benefit of cultivating in this way is, as stated in the Great Liberation Sutra:
Chinese
如果有人在清净的世界里，在一劫的时间里，守护清净的戒律，不如有情众生一瞬间的欢喜。因此，修习慈爱最为殊胜。无论谁在这个世间，以身语意造作罪恶，必定堕入三恶道，但慈爱之心能立即净化。如阿阇黎圣天所说：诸天人欢喜（１），并且也被守护（２），毒（３）和武器不能伤害（４），内心安乐（５）和快乐多（６），不费力气就能获得利益（７），即使没有完全解脱，也会转生到梵天世界（８），慈爱之法能获得八种功德。也就是说，在以信欲修习的时候，要知道一切有情众生从无始以来没有不曾做过父母等亲友的道理，对他们生起慈爱心，这是缘于有情众生。在不清净的七地，对于一切法没有自性，却对此没有如实了知而执着显现的人们，以佛法利益他们，希望他们能证悟法性，这是缘于法。在第八地以上，慈爱自然而然地以无分别任运成就的方式生起，这被称为无缘慈，悲心等也是如此。第二，悲心的所缘行相是：什么是悲无量心的体性呢？所缘是无边无际的一切有情众生，他们的自性无一例外地被三种或八种痛苦所束缚。行相是希望他们脱离这些痛苦，但不仅仅是希望脱离的愿望，而是像这些痛苦降临在自己身上一样，从心底深处感到无法忍受，无法置之不理，例如，如果心爱的孩子掉进不干净的坑里，父母会毫不犹豫地跳进去一样，要生起自己一定要让他们脱离所有这些痛苦的强烈心力，并通过直接或间接的方式，努力使三门和受用都为了这个目的而运转。慈爱和悲心的区别在于，虽然在所缘上都希望病人脱离疾病，这一点是相似的，但慈爱是以不具备无病之乐的众生为目标，希望他们具备这种快乐。
English
If someone in a pure world, for a kalpa, guards pure morality, it is not as good as a sentient being's joy for a moment. Therefore, practicing loving-kindness is most excellent. Whoever in this world commits sins with body, speech, and mind, will surely fall into the three lower realms, but the mind of loving-kindness can purify it immediately. As the venerable teacher Āryadeva said: Gods and humans rejoice (1), and they are also protected (2), poison (3) and weapons cannot harm (4), the mind is at ease (5) and there is much happiness (6), one obtains benefits without effort (7), and even if one has not completely liberated, one will be born in the Brahma world (8), the Dharma of loving-kindness obtains eight qualities. That is to say, when practicing with faith and desire, one should know that all sentient beings from beginningless time have not been without being parents and other relatives, and to generate loving-kindness towards them is to focus on sentient beings. In the impure seven grounds, for those who do not realize that all dharmas are without self-nature and cling to appearances, benefiting them with the Dharma and wishing them to realize the nature of Dharma is to focus on the Dharma. From the eighth ground onwards, loving-kindness arises naturally in a non-conceptual, spontaneously accomplished manner, which is called the absence of focus, and the same is true for compassion and so on. Secondly, the aspects of the object of compassion are: What is the nature of immeasurable compassion? The object is all limitless sentient beings, whose nature is invariably bound by three or eight sufferings. The aspect is the wish for them to be free from these sufferings, but not merely the wish to be free, but like these sufferings falling on oneself, feeling unbearable from the depths of one's heart, unable to leave it alone. For example, if a beloved child falls into an unclean pit, the parents will jump in without hesitation. One must generate the strong mental power that one must definitely free them from all these sufferings, and strive to make all three doors and enjoyments, directly or indirectly, work for this purpose. The difference between loving-kindness and compassion is that, although they are similar in that they both wish the sick to be free from illness in terms of the object, loving-kindness aims at beings who do not possess the happiness of being without illness, wishing them to possess this happiness.
Chinese
慈爱。如果缘于疾病的痛苦，想要脱离它，那就是慈悲，意思是利益他人的心，即使一切都是一样的，也要以所缘的行相来区分。其中，如果区分的话，有缘于作恶的众生的慈悲，有缘于受苦的众生的慈悲，有缘于不具足因缘而没有解脱的众生的慈悲这三种。第一种是，六道的一切众生没有谁不受痛苦之因——我执的支配。由于我执的支配，有些人被烦恼所驱使，造作各种罪恶的不善业，看到这些，心想一定要把这些众生相续中的我执分别念连根拔起，断绝一切烦恼和罪恶之业。第二种是，有些众生正在感受痛苦的果报，就像野兽被赶到尽头一样，看不到解脱的方法，看到这些，心想我一定要用各种方法消除所有的痛苦。第三种是，有些众生没有遇到善知识，没有听闻佛法，不了解取舍之处，没有修持解脱道的机会，缘于这些众生，心想我一定要为这些众生宣说符合他们意乐的佛法，引导他们走上解脱道。总之，如果我已经遇到了善知识，进入了大乘道，却不顾及众生，只为自己着想，那是不应该的。众生们就像在荒凉恐怖的旷野中游荡的盲人一样，取舍之眼已瞎，失去了善知识的引导，没有布施的饮食，被戒律的轿子抛弃，忍辱的堤坝坍塌，精进的步伐蹒跚，远离禅定的休息处，被智慧的手杖抛弃，仅仅由于业力的支配，在六道轮回的城市中徘徊，被强烈而长久的痛苦所折磨，想到他们没有解脱之时，一边流着眼泪，一边恒常努力寻找将他们从轮回之境中解脱出来的方法。
English
Loving-kindness. If, focusing on the suffering of disease, one wishes to be free from it, that is compassion, meaning the mind of benefiting others, even though everything is the same, it is distinguished by the aspect of the object. Among these, if we differentiate, there are three types of compassion: compassion focused on beings who commit evil deeds, compassion focused on beings who suffer, and compassion focused on beings who lack the conditions and thus do not have liberation. The first is that there is no being among all beings in the six realms who is not under the control of self-grasping, the cause of suffering. Due to the power of that self-grasping, some are driven by afflictions and engage in various sinful and unwholesome actions. Seeing this, one thinks, 'I must uproot this concept of self-grasping from the minds of all these beings and cut off all afflictions and sinful actions.' The second is that some beings are experiencing the results of actual suffering, and like wild animals being driven to the edge, they are without a means of liberation. Seeing this, one thinks, 'I must definitely eliminate all that suffering through various means.' The third is that some beings have not encountered a virtuous friend, have not heard the Dharma, do not know what to accept and reject, and do not have the opportunity to practice the path of liberation. Focusing on these beings, one thinks, 'I must teach the Dharma to those beings in accordance with their inclinations and lead them onto the path of liberation.' In short, if I have met a virtuous friend and entered the Mahayana path, it is not appropriate to think only of my own benefit without considering sentient beings. Sentient beings are like blind people wandering in a desolate and terrifying wilderness. Their eyes of discernment are blind, they are without the guidance of a virtuous friend, they have no food or drink of generosity, they are abandoned by the palanquin of discipline, the dam of patience has collapsed, the steps of diligence falter, they are far from the resting place of meditation, and they are abandoned by the staff of wisdom. Solely due to the power of karma, they wander through the six cities of existence, tormented by intense and prolonged suffering. Thinking that they have no time for liberation, while shedding tears, one should constantly strive to find a way to liberate them from that state of existence.
Chinese
想著要做捨棄。如此修習慈悲，乃是大乘一切道的根本，一切佛法的無誤因。在《正法集經》中說：「譬如若有命根，則其他諸根亦生。如是若有大悲，則菩薩之其他諸法亦生。」又說：「以大悲，一切佛法皆在菩薩之掌中。」因此，僅以此調伏自心，具足此，即使其他善法皆不成就，亦無偏離大乘道之處。遠離此，無論對顯密之法作多少悅耳動聽、深奧玄妙的解說，以及觀點多麼高超、禪修多麼深奧的言辭和自負，亦不接近大乘之方向。若人未入大乘，僅僅是法是大乘亦無濟於事。因此，從現在起，我們也要盡力模仿具恩德善知識們的行誼，從內心深處慈愛眾生，以身語和財物來救護他人的生命，消除貧困，斷除罪惡之流等，投入於利益之事業，乃是慈悲未衰退之徵兆。若在思維和行為兩方面皆對眾生作損害，僅僅口頭上說著慈悲，以慈悲之名講經說法，積累數億發心，亦如鸚鵡學語。第三、歡喜之所緣行相：歡喜無量之體性為何？所緣是其他眾生，無論是安樂幸福，富裕豐饒，如法行持，精通聞思修三學等，具足財物和佛法之圓滿。行相是，對此不生嫉妒和競爭之心，從內心深處歡喜和喜悅之心恆常生起，並如是觀想一切有情眾生皆安住於安樂富饒圓滿之中，不衰退該有多好，如此修習善願，利益他者之菩薩
English
Thinking of doing renunciation. Such cultivation of compassion is the root of all paths of the Great Vehicle, and the unerring cause of all Buddha's teachings. As it is said in the Sutra of Gathering the Correct Dharma: "For example, if there is a life force, then other faculties will also arise. Similarly, if there is great compassion, then other qualities of a Bodhisattva will also arise." It is also said: "With great compassion, all the Buddha's teachings are in the palm of the Bodhisattvas' hands." Therefore, by training the mind solely with this, and possessing this, even if other virtuous qualities are not accomplished, there is no deviation from the path of the Great Vehicle. From the moment one is separated from this, no matter how much one expounds on the sutras and tantras with pleasing and profound explanations, and no matter how great the words and arrogance of high views and profound meditations, one will not be close to the direction of the Great Vehicle. If a person has not entered the Great Vehicle, it is of no use that the Dharma is the Great Vehicle. Therefore, from now on, we should also try to imitate the deeds of our kind and gracious spiritual friends, loving sentient beings from the depths of our hearts, and engaging in beneficial activities such as saving the lives of others through body, speech, and wealth, eliminating poverty, and cutting off the stream of sins, which is a sign that compassion has not diminished. If one harms sentient beings in both thought and action, and only speaks of compassion with words, giving Dharma talks in the name of compassion, and accumulating hundreds of millions of bodhicitta, it is like a talking parrot. Third, the object and aspect of joy: What is the nature of immeasurable joy? The object is other sentient beings, whether they are happy and joyful, rich and prosperous, practicing in accordance with the Dharma, proficient in the three trainings of hearing, thinking, and meditation, and possessing the perfection of wealth and Dharma. The aspect is that without jealousy or competitiveness towards them, a mind of joy and delight arises constantly from the depths of the heart, and one contemplates that all sentient beings abide in happiness, wealth, and perfection, and how wonderful it would be if they did not decline, thus cultivating good wishes, the Bodhisattva who benefits others.