身為已發菩提心的佛法修持者，我們都必須培養無偏私的 大悲心。我們應該思維，一切有情眾生無一不曾是我們的 父母。眾生並不明瞭自心本性，也還沒見到心的本然狀態，由這份無明、進而迷妄，不僅造就了苦因，也使得他們在 輪迴中流轉。如果我們能這樣思量，悲心便會自然增長。 因此，我們應該一遍又一遍地努力如此憶念曾為我們慈愛 母親的一切眾生。最終，我們的悲心將變得非常廣大，乃至遍滿虛空而廣大不可思議。經典中說到，虛空有多少微 塵，就有多少有情眾生，因此眾生是無數無量的。如果我 們能將這種悲心的感受延伸到一切無盡的有情眾生，則毫 無疑問地，我們將擁有不可思議、遍滿虛空的悲心。

所有這些無盡的有情眾生，無一例外，都受著極大的痛 苦。上三道的眾生即使擁有大樂和快樂，仍然註定要受苦，因為他們的大樂將飛逝而過，不會長久。在我們所處 的世間，就算某人享有各種的財富與受用，仍然會經歷痛 苦。反之，財富匱乏的人，也是註定要受苦。當我們深切 思量六道眾生的處境，並認知到投生於六道即是痛苦的本 質，則毫無疑問地，我們將能生起悲心。

在思量眾生的痛苦時，我們的心會自然轉而尋求解脫痛苦 之道。在珍貴的佛法之外，我們並無任何方法可以達到這 樣的目的。佛陀因慈愛而示現為我們的眾多恩慈上師與修 道指導，唯因如此，我們方能了解並聽聞如何培養兩種菩 提心的法教，而這便是解脫痛苦的殊勝方法。在聽聞培養 菩提心的法教後，我們生起堅定的決心，要令一切有情眾 生從痛苦中解脫，而不再想著自身的安樂或利益。

在詳細闡述菩薩行止的經典中說到：「有如普通金屬轉變成無上黃金，這個不淨的色身轉變成勝者、佛陀之身」。為了將一己之身轉變成珍貴更甚無價珠寶的東西，我們應該讓自己的菩提心得以穩定。我們佛教徒大量地談論痛苦，這其實是佛陀的親身法教；之所以如此詳細述說痛苦，目的就是要讓眾生看到他們目前的處境，因為眾生大多並不清楚自身的現況。比方說你生病了，卻不了解自己病得有多重，你不認為那是個痛苦，所以也不服藥。因此，這樣的法教是為了讓不了解輪迴痛苦的眾生而教。用這樣的方式禪修，可以為自己和所有其他眾生帶來利益。

As Buddhist practitioners who have generated bodhicitta, it is necessary for us to develop great impartial compassion. We should think that among all sentient beings there is not one who has at one time or another not been one of my kind parents. Through being ignorant of mind's nature, through simply not seeing the natural state of mind, beings are deluded by ignorance. That creates the causes of suffering and wandering in cyclic existence. When contemplating in this way, compassion will naturally increase. Thus we should make effort to think of our kind mothers, all sentient beings, in this way again and again. Eventually our compassion will become so great that it is really an inconceivable kind of compassion that totally pervades all space. It is said that there are as many sentient beings as there are particles of dust in space. They are countless. If we extend this feeling of compassion to all the infinite sentient beings, then without doubt, we will have an inconceivable or pervading compassion.

All of these infinite sentient beings, without exception, experience great suffering. Even those in the higher realms, although they experience great bliss and happiness, they are still subject to suffering, because their bliss is fleeting, impermanent. Even in our worldly realm, if somebody is blessed with wealth and enjoyments of various kinds, they still experience suffering. Conversely, if one lacks wealth, one is still subject to suffering. When we deeply contemplate the situation of the beings of the six realms of existence, and we recognize that birth in any of the six realms is the very nature of suffering, then without doubt, we will be able to generate compassion.

When we contemplate the suffering of beings, our minds naturally turn to a method for liberation from suffering. Without the precious Dharma teachings, we don't have any method to accomplish that purpose. It is only through the kindness of the Buddha who manifests as our kind teachers and spiritual guides that we can understand, that we can hear the teachings on how to cultivate the two aspects of bodhicitta, which is the supreme method for liberation from suffering. Having heard the teachings on cultivating bodhicitta, we develop a strong resolve to liberate all sentient beings from suffering without the thought of our own happiness or benefit for ourselves.

In the text that elaborates the conduct of the bodhisattvas, it says, "like the supreme qualities of gold, which has been transmuted from a base metal, this unclean body is transformed into a body of a conqueror, a Buddha." In order to transform one's own form into something more valuable than a priceless jewel, one should stabilize well this thing called bodhicitta. We, Buddhists, we speak a great deal about suffering, and this in fact is the teaching of the Buddha himself. The reason for speaking of this in such great detail is to show beings their present situation, beings who ordinarily would be unaware of their present situation. For example, if you are sick and you don't really recognize the gravity of your sickness, you don't recognize it as suffering, and so you don't take your medicine. So, it is for beings who don't recognize the suffering of samsara. This is a meditation that brings benefit to oneself and all others as well.