From above questions it is clear that Great compassion and Bodhimind are inseparable.Vrious Mahayana authors have spoken about this virtue ‘Karuna’. Great AcharyaAryashura has declared in ‘Seventy stanzas’ thus:
Just as mothers out of affection for an ailing sonin talking his burden on themselves, (suffer) accordinglyso will I work to enhance my compassion towards each and every on goingsentient being.Thus Aryashura teaches that Mercy is really the heart of ethics and religion, as wickednessand corruption will be impossible, when all beings human beings in particular learn to loveothers as their only cherished son. In the Dharmasangiti Sutra also this point is stressed thatfor a bodhisattva no other activity is fitting for him, except working for the benefit of others. Because in his continuum of mindhis svartha (self-interest) = His interest for others. As His Holiness Dalai Lama has said, “If you are interested to work for self then include all beings in your self i. e. Supreme Self or Super Self. Also in Dharma Sangiti Sutra it teaches that a bodhisattva ned not learn manyvirtues but only Great compassion which leads to the acquisition of all the attributes of Buddhahood.Atisha in his lamp for the path to Enlightenment defines a superior person as one who hasgreat compassion. Thus it is said:
“One who wholly seeks a complete endto the entire suffering of others becausetheir suffering belongs to his own conscious streamthat person is a superior.Shanti Deva in his
goes so far as to declare that even liberation issuperfluous if mahakaruna is mistress of his mind.
According to the traditional literature compassion are said to be of three types.
a)Sattvalambana Karuna (observing sentient beings) b)dharmalambana Karuna (observing phenomena)c)analambana Karuna (observing unapprehendable)These three are great compassions each observing all sentient beings and has a aspect of wishing that these beings be free from misery. They differ greatly from the compassions of shravaka and Pratyeka Buddha. Although Shravaka and Pratyeka Buddha generatecompassion observing limitless number of sentient beings they do not develop the unusualattitude form of compassion, the willingness to take the burden of protecting the sentient beings on themselves.
Great Buddhist Poet Aryashura has written this great vows out of mercy for all sentient beings when hewas performing the great deeds of compassion similar to Bodhisattva Mahasattva in the story to Tigers andfive cubs. For his vows see ‘Aryasura’ sA Aspiration in seventy stanzas ‘translated and edited by B. C.Beresford, Do boom Tulku, Gonsar Tulku Sherpa Tulku published by LTWA, Dharmasala. India (p. 41 v.no. 49) 1979.
See Atisha’s A Lamp for the Path and commentary translated and annotated by Richard Sherburne, SJ inWisdom of Tibet Series-5 published by George Allen & Unwin Ltd, London, 1983. (p. 5)
For three types of compassion see “Compassion: a tibetan analysis” by Guy Newland, Wisdom publications 1984 (p. 55)