Chinese
尽我所能必须养护我，损害我也甘愿承受。 然而我不是应该养护的，为何对我加以轻蔑？ 我对于他的功德，要做什么？我是有功德的。 处于恶劣残暴境地，此人对众生没有慈悲。 反而以功德自居，想要与贤者们争斗。 与我相比来看，为了谁能让自己更胜一筹？ 我的利养和恭敬，即使通过争论也必定要获得。 务必使我的功德，在世间广为人知， 并且不要让任何人，听到他的任何功德。 我的过失也要隐藏起来，我应受供养，而不是他。 我今天获得了很好的利养，我应受恭敬，而不是他。 对于此人所做的不善之事，长久以来我高兴地看着。 让所有众生都嘲笑他，并且互相诋毁。 这个烦恼也和我，一起被称为竞争者。 此人在学识和智慧，或外貌财富上能与我相比吗？ 像这样广为人知的，我的功德被听到之后， 会生起毛骨悚然的喜悦，完全享受安乐。 即使此人有所得，如果他是我的佣人， 只给他维持生计的食物，然后用我的力量夺取。 此人应从安乐中被剥夺，我应经常施加损害。 此人在成百上千世中，在轮回中损害了我。 心啊，你想要成办自己的利益，即使无数劫已经过去， 你以如此巨大的辛劳，仅仅成就了痛苦。 因此，务必彻底地投入到，其他众生的利益中去吧。 因为佛陀的教言不会欺骗，所以它的功德最终会被看到。 如果以前你做了这件事，就不会没有圆满成佛的安乐， 也不会变成像现在这样的处境。 因此，像这样对于其他众生的，精液血滴， 你执着为我一样，也同样习惯于其他众生吧。 对他人进行巨大的算计之后，对于我的身体有什么想法， 就那样夺取，然后你用来利益他人。 我快乐而他人不快乐，我高而他人低。
English
I must nurture myself as much as I can, and I will gladly accept harm. However, I am not the one to be nurtured, why do you despise me? What should I do with his virtues? I am the one with virtues. Dwelling in a state of wickedness and cruelty, this one has no compassion for beings. Instead, he boasts of virtues, wanting to compete with the wise. Comparing to me, for whom should one make oneself superior? My gains and respect, even through contention, must certainly be achieved. My virtues must be made clear to all the world, And let no one hear any of his virtues. My faults should also be hidden, I should be worshipped, not him. Today I have gained well, I should be respected, not him. For the misdeeds done by this one, I have long watched with joy. Let all beings laugh at him, and let them slander each other. This affliction is also known as a competitor with me. Can this one compare to me in learning and wisdom, or in appearance and wealth? Having heard of my virtues, which are so well known to all, One will experience the joy of hair-raising delight, fully enjoying happiness. Even if this one has gains, if he is my servant, Give him only enough food to sustain life, and then take it away with my power. This one should be deprived of happiness, and I should always inflict harm. This one has harmed me in hundreds and thousands of lifetimes, in samsara. Mind, you want to accomplish your own benefit, even though countless eons have passed, With such great effort, you have only achieved suffering. Therefore, be sure to thoroughly engage in the benefit of other beings. Because the Buddha's words do not deceive, its virtues will eventually be seen. If you had done this before, you would not be without the perfect bliss of Buddhahood, Nor would you be in such a situation as now. Therefore, just as you are attached to the semen and blood of other beings as "I," Likewise, become accustomed to other beings as well. After making great calculations for others, whatever thoughts arise about my body, Seize that and use it to benefit others. I am happy and others are not, I am high and others are low.
Chinese
而且，说“我”是利益者而非他人， 为何不对“我”生起嫉妒？ “我”远离安乐， 将他人的痛苦施加于“我”。 何时考察“我”在做什么， 请考察“我”的过失。 他人所犯的过错， 也转化为自己的过失。 即使“我”犯了小小的过错， 也要广为告知众人。 通过赞扬他人的名声， 压制自己的名声。 像对待最下等的奴仆一样， 驱使“我”去完成一切事务。 “此”是具有过失的自性， 不要赞美突如其来的功德。 对于“此”的功德，无论如何， 也要做到无人知晓。 总之，为了“我”的利益， 你对他人所做的任何损害， 为了众生的利益， 让损害降临到自己身上。 不要以强硬的方式， 逞强好胜， 要像新娘一样， 怀着羞耻、恐惧和约束。 那样去做，那样安住， 那样你不要去做， 那样去驾驭“此”， 超越了就要惩罚。 然而，即使这样告诫， 你的心如果不这样做， 因为你依附一切过错， 你终将被惩罚。 你所毁灭我的， 那是过去的时代。 我看见了，你将去向何方？ 摧毁你的一切傲慢。 现在，立刻抛弃 认为“我”还有自己利益的想法。 我会把你卖给他人， 不要悲伤，献上酸奶。 如果因为放逸， 你没有布施给众生， 你必定会被我 布施给地狱的狱卒。 就这样，你这样做， 布施我，长久受苦。 现在忆起所有的仇恨， 摧毁你为自己着想的心。 如果我想要快乐， 就不要为自己求快乐。 如果我想要被守护， 就要恒常守护他人。 无论如何，这个身体， 是如何被养育的， 它就会如何，非常地， 堕落成一个贪婪的家伙。 即使它堕落成那样， 它想要的东西，整个大地， 都无法满足， 谁又能满足它的欲望呢？ 对于无法满足的欲望，烦恼和， 想法的衰退也会产生。
English
And, saying "I" am the benefactor, not others, Why not be jealous of "I"? "I" am separated from happiness, Inflict the suffering of others on "I". Whenever examining what "I" am doing, Please examine the faults of "I". Even the mistakes made by others, Transform them into your own faults. Even if "I" commit a small mistake, May it be widely announced to the masses. By praising the fame of others, Suppress your own fame. Like treating the lowest of servants, Drive "I" to accomplish all tasks. "This" is a nature with faults, Do not praise sudden virtues. Regarding the virtues of "this", in any way, Make sure no one knows. In short, for the sake of "my" benefit, Whatever harm you have done to others, For the sake of sentient beings, Let the harm fall upon yourself. Do not be arrogant, Do not be competitive, Like a new bride, With shame, fear, and restraint. Do that, abide like that, That which you should not do, Control "this" like that, If it exceeds, then punish it. However, even if advised like this, If your mind does not do like that, Because you rely on all faults, You will ultimately be punished. What you have destroyed of me, That was the past era. I have seen, where will you go? Destroy all your arrogance. Now, immediately abandon The thought that "I" still has its own benefit. I will sell you to others, Do not be sad, offer yogurt. If because of carelessness, You do not give to sentient beings, You will certainly be given by me To the guardians of hell. Like that, you do like that, Give me away, suffer for a long time. Now remember all the grudges, Destroy your mind that thinks for itself. If I want happiness, Do not seek happiness for myself. If I want to be protected, Always protect others. In whatever way, this body, Is being nourished, In that way, very much, It will fall into being a greedy fellow. Even if it falls like that, What it desires, all this earth, Cannot fulfill, Who can fulfill its desires? For desires that cannot be fulfilled, afflictions and, The decline of thoughts will also arise.
Chinese
将会变得。 无论谁对一切都不依赖， 他不会知道那样的圆满安乐。 因此，对于身体的欲望， 为了增长，不应区别时机。 无论谁不执着于悦意的， 那就是好的事物。 平凡终将化为灰烬， 不能动摇，被他人所驱使， 不净的身体是令人厌恶的， 为何要执着于此为我？ 活着或者死去都一样， 我用这幻轮做什么？ 与木偶等有何区别呢？ 唉，为何不消除我慢？ 用身体的劝诫， 无意义地积累痛苦， 随后产生贪恋和愤怒， 对于如木头般的身体做什么呢？ 我这样守护它， 或者被秃鹫等吃掉也可以。 如果没有贪恋和嗔恨， 为何要对它产生贪恋呢？ 无论谁因辱骂而愤怒， 无论谁因赞扬而高兴， 如果那本身没有知觉， 我为谁而辛劳呢？ 无论谁想要这个身体， 如果说那与我是朋友， 因为所有人都想要自己的身体， 为何我不喜欢那一切呢？ 因此，我将无贪恋地， 为了利益众生而舍弃身体。 因此，即使这有很多过失， 也应如工具般地使用它。 因此，满足于孩童般的行为， 我追随智者的足迹， 忆念谨慎的教言， 驱除睡眠和昏沉。 如伟大的菩萨们一样， 应塑造理智的脊梁， 如果日夜不精进努力， 我的痛苦何时才能结束？ 因此，为了消除障碍， 从邪道中收摄心意， 对于正确的对境，恒常地， 我也应平等地安住。 《入菩萨行论》中，名为“禅定品”的第八品。 所有这些支分， 佛陀为了智慧的意义而宣说。 因此，为了使痛苦， 平息，应生起智慧。 世俗和胜义， 这被认为是两种真谛。 胜义不是意识的行境， 意识被说是世俗。 于此可见两种世间， 瑜伽士和凡夫。 于此，凡夫世间， 被瑜伽士世间所损害， 瑜伽士也因智慧的差别， 被更高一层层的人所损害。 二
English
will become. Whoever is independent of everything, He does not know the happiness of such perfection. Therefore, regarding the desires of the body, One should not differentiate occasions for growth. Whoever does not cling to what is pleasing, That is a good thing. Ultimately reaching the end of ashes, Immovable, to be moved by others, The impure body is unpleasant, Why cling to this as self? Whether alive or dead, it is the same, What do I do with this illusion? What difference is there between this and a puppet? Alas, why not eliminate pride? By admonishing the body, Accumulating suffering meaninglessly, Following with attachment and anger, What is to be done with this like wood? Whether I protect it like this, Or it is eaten by vultures, etc., it is fine. If there is no attachment or hatred, Why be attached to it? Whoever is angered by insults, Whoever is pleased by praise, If that itself is without awareness, For whom do I labor? Whoever desires this body, If it is said that he is my friend, Since everyone desires their own body, Why am I not pleased with that? Therefore, I will, without attachment, Give the body for the benefit of beings. Therefore, even though this has many faults, It should be used as a tool. Therefore, be content with childlike behavior, I follow the footsteps of the wise, Remembering the words of mindfulness, Repelling sleep and drowsiness. Like the great bodhisattvas, The spine of reason should be shaped, If one does not strive day and night, When will my suffering end? Therefore, in order to eliminate obscurations, Withdraw the mind from the wrong path, And constantly towards the correct object, I should also remain in equanimity. From Engaging in the Bodhisattva's Deeds, The eighth chapter, called "Meditation." All these limbs, The Buddha spoke for the sake of wisdom. Therefore, in order to make suffering, Pacify, one should generate wisdom. Conventional and ultimate, These are considered to be two truths. The ultimate is not the object of the mind, The mind is said to be conventional. In this, two worlds are seen, The yogi and the ordinary person. In this, the ordinary world, Is harmed by the yogi's world, And the yogi is also harmed by the difference in wisdom, By those higher and higher. Two
Chinese
地的本质如同欲望的例子，因为没有为了果实而进行分析。世间之人亲眼见到，并且也认为是真实的。因为不像幻术，所以瑜伽士与世间争论。色等虽然是现量，但只是名声，不是量。如同不净等事物，清净等名声一样是虚假的。为了引导世间，怙主真实地宣说了，它们不是刹那性的。如果说在世俗中也有相违，那么瑜伽士的世俗没有过失，因为依赖于世间才能见到真实。否则，女人是不净的，这种定解会被世间所损害。从幻术般的国王那里获得的福德，如何能像真实存在的事物一样呢？如果众生如同幻术，死后如何转生呢？只要因缘聚合，幻术也会显现。如果时间长久，那么众生不是真实存在的。杀害幻术之人等，因为没有心识所以没有罪过。对于具有幻术之心的人，会产生福德和罪过。因为咒语等没有能力，所以不会产生幻术之心。从各种因缘产生的幻术，也是各种各样的。凭借一个因缘就能做到一切，无论在哪里都是不存在的。如果胜义是涅槃，世俗是轮回，那么佛陀也会变成轮回，修持菩提有什么用呢？如果因缘的相续没有断绝，幻术也不会停止。如果因缘的相续断绝，那么在世俗中也不会产生。当迷惑也不存在时，幻术会以什么作为对境呢？当你自己没有幻术时，那时又以什么作为对境呢？如果在那时有其他，那种相是心识本身。当心识本身是幻术时，那时什么以什么来见呢？世间的怙主也说，心识不能见心识。剑的锋刃不能自己斩断自己，心也是如此。如同灯火照亮自己的事物一样，灯火不需要被照亮，因为它没有被黑暗遮蔽。如同琉璃一样，蓝色对于蓝色本身，不需要依赖其他。
English
The nature of earth is like an example of desire, because there is no analysis for the sake of fruit. Worldly people see it with their own eyes, and also consider it to be true. Because it is not like an illusion, therefore, yogis argue with the world. Although form and so on are directly perceived, they are only fame, not valid cognition. Like impure things, the fame of purity and so on is false. In order to guide the world, the protector truly proclaimed that they are not momentary. If it is said that there is also contradiction in the conventional, then the yogi's conventional is without fault, because relying on the world can see the truth. Otherwise, the definite understanding that women are impure would be harmed by the world. How can the merit obtained from an illusory king be like a real thing? If sentient beings are like illusions, how are they reborn after death? As long as the causes and conditions are gathered, illusions will also appear. If it lasts for a long time, then sentient beings are not truly existent. Killing illusory people and so on, because there is no mind, there is no sin. For those who have an illusory mind, merit and sin will arise. Because mantras and so on have no power, an illusory mind will not arise. The illusion that arises from various causes and conditions is also various. It is not possible to do everything with one cause and condition, no matter where it is. If the ultimate is nirvana and the conventional is samsara, then the Buddha will also become samsara, what is the use of practicing bodhi? If the continuity of causes and conditions is not cut off, illusions will not stop. If the continuity of causes and conditions is cut off, then it will not arise even in the conventional. When delusion does not exist, what will the illusion take as its object? When you yourself do not have illusion, then what will you take as your object? If there is something else at that time, that aspect is the mind itself. When the mind itself is an illusion, then what sees with what? The protector of the world also said that the mind cannot see the mind. The edge of a sword cannot cut itself, so is the mind. Just as a lamp illuminates its own object, the lamp does not need to be illuminated, because it is not obscured by darkness. Like lapis lazuli, blue does not need to depend on anything else for blue itself.