English
Therefore, at all times, whatever toil arises from weariness, if just a fraction of that toil could accomplish Buddhahood, then compared to the conduct of enlightenment with desire, the suffering is greater, yet there is no enlightenment. After contemplating the suffering of hells and so on, for desires, swords and poisons, as well as flames and cliffs, and even enemies, cannot compare. Having become weary of desires in this way, generate joy in solitude. In the sickbeds of the quiet forest, clamorous with strife and afflictions, in the spacious stone slab, luxurious and comfortable buildings, cooled by the moonlight sandalwood of the fortunate ones, the silent and peaceful forest wind sways, dwelling with the mind thinking of benefiting others. In empty tree hollows and caves, wherever and for as long as one wishes to stay, abandoning the suffering of attendants guarding, living freely and unconstrained, without dependence. Living freely, without attachment, and without connection to anything, contentment and happiness, such happiness is difficult even for gods to obtain. In this way, by contemplating the virtues of solitude in various ways, completely pacify conceptual thoughts and cultivate the mind of enlightenment. Equality between oneself and others, one must strive to cultivate from the very beginning. Because happiness and suffering are equal, one should protect all beings as oneself. Although there are various distinctions such as hands, just as the body that needs to be fully protected is one, similarly, although beings have various happiness and suffering, the desire for happiness is equally one, just like oneself. If my suffering does not harm the body of others, even so, that suffering is unbearable because of attachment to self. Similarly, the suffering of others, even if it does not befall me, even so, that suffering is difficult to endure because of attachment to self. I will eliminate the suffering of others, because it is suffering, just like my own suffering. I will benefit others, because they are sentient beings, just like my own body. When oneself and others both equally desire happiness, what difference is there between oneself and others? Why strive only for the happiness of oneself alone? When oneself and others both equally do not want suffering, what difference is there between oneself and others? Why protect oneself and not others? If one does not protect because that suffering does not harm oneself, the future pain
Chinese
而且，如果不造成损害，为什么要保护它？我以为“我”正在体验它，那种念头是错误的。像这样，死亡也是他者，出生也是他者。何时何人的痛苦，如果由他自己来保护，脚的痛苦不是由手来保护。为什么它要由它来保护呢？如果说即使不合逻辑，因为执着于“我”而介入，那么无论“我”和他者之间哪种不合逻辑，都应该尽力抛弃。所谓“相续”和“集合”，就像念珠、军队等一样是虚假的。没有那个受苦者，谁会控制这个呢？没有痛苦的主人，一切就没有差别。因为是痛苦，所以要消除它。既然确定了，那还做什么呢？为什么所有人的痛苦都必须被阻止，这是没有必要争论的。如果阻止，那就阻止所有。否则，我也像有情一样。如果慈悲使痛苦增多，为什么要努力培养它呢？如果想到众生的痛苦，怎么会慈悲使痛苦增多呢？如果一个痛苦能消除许多痛苦，那么有爱心的人就应该为自己和他人制造那个痛苦。因此，即使花月知道国王的危害，我的痛苦没有消除，但为了许多人的痛苦能够消除。这样，相续习惯了，喜悦于平息他人的痛苦，就像天鹅在莲花湖中一样，即使在地狱中也能进入。当有情获得解脱时，那充满喜悦的海洋，难道还不够吗？想要解脱做什么呢？因此，即使做了他人的事情，也没有傲慢和惊讶。完全喜悦于为他人做事，不期待异熟果报。因此，即使是多么微小的，保护自己免受不悦耳的行为，同样也要对他人生起保护的心和慈悲的心。通过习惯，对于他人的精液和血滴，即使没有实体，也像知道“这是我”一样。同样，对于他人的身体，为什么不执着为“我”呢？将我的身体置于他人之中，那样做并不困难。自己有缺点，而他人却被认为是功德的海洋。
English
Moreover, if it doesn't cause harm, why protect it? The thought that 'I' am experiencing it, that notion is wrong. Like this, death is also another, and birth is also another. When and whose suffering, if it is protected by himself, the suffering of the foot is not protected by the hand. Why should it be protected by it? If it is said that even if it is illogical, it intervenes because of attachment to 'I', then whichever is illogical between 'I' and others, it should be abandoned as much as possible. What is called 'continuum' and 'collection' are false, like rosaries, armies, and so on. Without that sufferer, who would control this? Without the owner of suffering, everything is without distinction. Because it is suffering, it should be eliminated. Since it is determined, what is there to do here? Why all the suffering of everyone must be prevented, there is no need to argue. If you prevent, then prevent all. Otherwise, I am also like sentient beings. If compassion increases suffering, why strive to cultivate it? If you think of the suffering of beings, how can compassion increase suffering? If one suffering can eliminate many sufferings, then a loving person should create that suffering for himself and others. Therefore, even if Flower Moon knows the harm of the king, my suffering is not eliminated, but so that the suffering of many can be exhausted. Thus, the continuum is accustomed, joyful in pacifying the suffering of others, like a swan in a lotus lake, even in hell it will enter. When sentient beings are liberated, that ocean full of joy, is that not enough? What is there to do wanting liberation? Therefore, even if you do things for others, there is no arrogance and surprise. Completely joyful in doing things for others, not expecting the ripening of karmic results. Therefore, even how small, protecting oneself from unpleasant actions, similarly, generate a mind of protection and a mind of compassion for others. Through habit, for the semen and blood drops of others, even if there is no substance, it is like knowing 'this is me'. Similarly, for the body of others, why not cling to it as 'I'? Placing my body among others, doing so is not difficult. Oneself has faults, while others are considered an ocean of qualities.
Chinese
因此，应当修习完全舍弃我执， 而取他受苦。犹如手等， 被认为是身体的肢体一样， 为何不愿将有情众生， 视为同样的肢体呢？ 犹如对这个无我的身体， 由于串习而生起我之想， 同样，对于其他有情， 为何不能因串习而生起我之想呢？ 如果这样，即使做了利他之事， 也不会生起自以为是的骄傲。 就像自己吃了食物， 不会期待回报一样。 因此，即使在微小之处， 也要像保护自己一样， 对众生修习守护之心和， 慈悲之心。 因此，怙主观世音， 以大悲心为了消除众生的， 轮回之怖畏， 甚至加持了自己的名号。 不应因困难而退缩， 因为如此串习的力量， 即使听到其名而生畏惧， 若无此名，反觉不悦。 任何想要迅速， 救护自己和他人的， 都应实行自他相换， 这一甚深秘密的誓言。 对于自己执着的身体， 即使是微小的恐惧，也会产生畏惧。 对于这个产生恐惧的身体， 谁会不把它当作敌人一样憎恨呢？ 为了医治饥渴等疾病， 想要进行治疗仪式的人们， 为了（满足口腹之欲）而杀害鸟、鱼和野兽， 并且设下陷阱。 有些人为了利益和恭敬， 甚至杀害父母， 偷盗三宝的财物， 因此将在无间地狱被焚烧。 哪位智者会对这样的身体， 产生贪恋、守护和供养之心呢？ 谁不会像对待敌人一样， 看待它、轻蔑它呢？ 如果布施了，用什么呢？ 只为自己着想，是鬼的行径。 如果使用了，用什么布施呢？ 只为他人着想，是诸佛的法。 为了自己而损害他人， 将会在地狱等处受苦。 为了他人而损害自己， 将会获得一切圆满。 想要自己高高在上的人， 将会堕入恶趣，变得卑贱和愚蠢。 如果将此（高位）让与他人， 将会获得善趣和恭敬。 为了自己的利益而役使他人， 将会遭受为奴等苦。 为了他人的利益而役使自己， 将会享受君主等福报。 毁灭
English
Therefore, one should cultivate completely abandoning self-grasping, and taking on the suffering of others. Just as hands and so forth, are considered limbs of the body, why not wish to regard sentient beings, as the same limbs? Just as for this selfless body, the thought of "I" arises due to habituation, similarly, for other sentient beings, why can't the thought of "I" arise due to habituation? If so, even if one does things for the sake of others, pride of self-importance will not arise. Just as one does not expect a reward, after eating food oneself. Therefore, even in small matters, one should cultivate a mind of protection and, a mind of compassion towards beings, just as one protects oneself. Therefore, the protector Avalokiteshvara, with great compassion, in order to eliminate the, fears of cyclic existence for beings, even blessed his own name. One should not retreat due to difficulties, because through the power of such habituation, even hearing whose name causes fear, if that name is absent, one becomes displeased. Whoever wishes to quickly, protect themselves and others, should practice the exchange of self and others, this profound and secret vow. For the body to which one clings, even a small cause of fear gives rise to dread. For that body that gives rise to fear, who would not hate it like an enemy? Those who wish to perform rituals, to cure diseases such as hunger and thirst, kill birds, fish, and wild animals, and set traps. Some, for the sake of profit and respect, even kill their parents, and steal the wealth of the Three Jewels, therefore, they will be burned in the Avici hell. Which wise person would have, desire, protection, and worship for such a body? Who would not look at it like an enemy, despise it? If I give, what will I use? Thinking only of oneself is the way of a demon. If I use, what will I give? Thinking only of others is the Dharma of the Buddhas. Harming others for oneself, will cause suffering in hell and so forth. Harming oneself for others, will obtain all perfections. Those who wish to be high and mighty themselves, will fall into the lower realms, becoming base and foolish. If one transfers this (high position) to others, one will obtain the higher realms and respect. Using others for one's own benefit, will experience being a slave and so forth. Using oneself for the benefit of others, will experience being a lord and master. Destruction
Chinese
世间安乐何所有，一切皆从利他生。世间痛苦何所有，一切皆从自利生。多说何劳费口舌，凡愚自利成其事，能仁利他为所务，且观二者 अंतर (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 差别。若不以自乐，真实交换他痛苦，非仅不成佛，轮回亦无乐。来世且置一旁，若不役为仆，不施与主酬，今生亦难成。见与未见诸安乐，圆满福乐尽弃舍，以苦加诸他人故，愚人自取难忍苦。世间所有诸损害，怖畏及诸苦恼等，一切皆执我所生，大魔我于何所用？若不完全舍弃我，不能除灭诸痛苦，犹如不舍弃火焰，不能除灭焚烧般。是故为息灭自害，及为息灭他人苦，应以自予他人，他人应如自己执。汝心应决定了知，我已为他所自在，除为利益诸有情，汝视我如异乡人。以他所自在眼等，不应为己作利益，应以眼等诸根门，不应于彼作损害。是故有情应为主，于我自身见何物，即以此物夺取已，亦应利益饶益他。卑劣等执为我，以及执我为他后，以无分别之心力，修习嫉妒竞争慢。此受尊敬我非是，如是亦未曾获得，此受赞叹我被毁，此乐我则受痛苦。我作诸业彼安乐，此于世间为尊贵，我则卑贱无功德。无功德者何所为，我当成为具功德，以何此劣彼即有，以何我胜彼亦有。戒见衰损等诸过，非是烦恼力所使。
English
Whatever joy there is in this world All comes from desiring others to be happy, And whatever suffering there is in this world, All comes from desiring myself to be happy. Why say more? Observe this distinction: The foolish work for their own benefit, The Buddha works for the benefit of others. See the difference between them! If I do not exchange my happiness For the suffering of others, I shall not attain Buddhahood And even in samsara, I shall have no joy. To say nothing of the next life, If I do not act as a servant, And do not give wages to my master, Even the aims of this life will not be achieved. Having abandoned all the threefold happiness, Both seen and unseen, and all joy, Through causing suffering to others, In their ignorance, beings seize unbearable suffering. Whatever harm there is in the world, Whatever fear and suffering there is, If all of that arises from grasping at a self, What need is there for that great demon? Unless I completely give up myself, I cannot put an end to suffering, Just as unless I give up fire, I cannot put an end to burning. Therefore, in order to pacify my own harm, And in order to pacify the suffering of others, I should give myself to others, And regard others as myself. Know for certain in your heart That I am under the power of others, And that, except for the benefit of all sentient beings, You should regard me as a stranger. It is not right to accomplish my own aims With eyes and so forth that are under the power of others, And it is not right to harm them With eyes and so forth for their sake. Therefore, sentient beings should be foremost, And whatever you see in my body, Even if you have to snatch it away, You should use it to benefit others. Having made what is inferior and so forth into myself, And having made myself into others, With an undifferentiating mind, Cultivate jealousy, competition, and pride. This is honored, but I am not; I have not gained anything like this. This is praised, but I am reviled; This is happy, but I am suffering. I do all the work, but this one is happy; This one dwells in happiness. This one is great in the world, But I am known as inferior and without qualities. What is the use of being without qualities? I should become one who has all qualities. Because of what this one is inferior, that is there; Because of what I am superior, that is also there. Faults such as decline in ethics and view Are not under my control because of the power of the afflictions.