English
If one strives for the happiness of oneself alone. Similarly, when both oneself and others equally do not want suffering, what difference is there between oneself and others? Because the desire to protect is the same for oneself, there is no reason to differentiate between what should be taken and what should be abandoned. The Great Commentary explains this as a general affirmation of the previous view. The second part has two points: the main point and the refutation of answers that avoid faults. The first part has two points: it is absurd that because differences cannot become one, they cannot protect each other; therefore, it is reasonable to abandon self-grasping. The first part has two points: it is absurd not to protect the suffering of different times. If it is said that one's own suffering harms oneself, so one must protect oneself; but the suffering of others does not harm oneself, so one does not protect them. Then, why not protect the future suffering of the lower realms by preventing the cause in this life? Because that does not harm here. If one thinks that although the suffering does not harm here, one will experience it in the next life, so one must protect it. Then, the conceptual thought that grasps the aggregates of this life and the next as one is only wrong, because: like this, death, which is this life, is also other; birth, which is the next life, is also other, even between successive moments. The second point is that it is absurd not to protect the suffering of different places. If it is said that at any time, the suffering of any place should be protected by that place itself, not by others. Then, the suffering of the foot, why should it be protected by the hand, and not be unprotected? Because it is not the hand. The second part is: if it is said that even if it is not logical, due to the habit of grasping at self, the thought of protecting past and future lives, hands and feet, etc., arises. Then, whether it is oneself or others, anything that is illogical should be avoided as much as possible, as stated in the commentaries. The second part is: even if they are similar in their differences, because one's own past and future lives are one continuum, and hands and feet, etc., are one collection, they protect each other; but other sentient beings are not like that, so they do not protect. If it is said that one continuum is like making one from many beads, and one collection is like making one army from many people, it is false.
Chinese
虽然知道会杀生，但还是去了那里，七天没有吃饭，晚上绕着如来指甲的佛塔。白天去王宫说法，无数众生被安置于菩提，国王杀了他们。国王也后悔了，说要用他们的骨头建造佛塔并供养。二是，像这样对自他平等串习后，由于喜欢平息他人的痛苦，如果看到能成为平息他人痛苦的方法，就像天鹅喜欢进入莲花湖一样，也会进入无间地狱。如果说解脱是极大的安乐，所以想要自己解脱，而利他之乐不是极大的安乐，为何要欢喜进入呢？当众生从痛苦中解脱时，难道不应该满足于那无边无际的喜悦之海吗？自己独自解脱，相对于此，是与安乐之味分离的，希求它又有什么用呢？在注释中对此“与味道分离的安乐有什么用”解释得很清楚。这样一来，解脱也会顺带获得，如云：“对于完全显现一切众生自性者，如来是顺带产生的，诗人用语言稍微描述了您那些受他人支配的功德。”如是，即使做了利他之事，也不要有自以为是和惊讶的想法，一心欢喜利他，也不期待其异熟果报。三是，自他平等，因此，就像在小事上，连不悦耳的声音也要保护自己一样，也要这样守护他人，生起慈悲之心。如果觉得不能这样做，通过串习，就像对于父母的精血滴，即使没有我的东西，也知道是“我”一样。同样，如果串习，为何不能执着他人的身体为“我”呢？是能够执着的，这是大疏中的观点。二是自他相换，有教和说两种。第一，能够执着自他，这样把我的身体放在他人身上也不难，虽然大疏中归于平等之列，但这里说属于相换之列，是善天
English
Although he knew he would be killing living beings, he went there and circumambulated the stupa of the Tathagata's fingernails for seven days without eating. During the day, he went to the palace and taught the Dharma, placing countless beings on the path to enlightenment, even though the king killed them. The king also regretted it and said that he would build a stupa with their bones and make offerings. Secondly, when the mind is accustomed to equality between oneself and others, it rejoices in pacifying the suffering of others. If one sees a way to pacify the suffering of others, one will enter even the Avici hell, just as a swan happily enters a lotus lake. If one says that liberation is great bliss, so one desires one's own liberation, but the joy of benefiting others is not great bliss, why should one joyfully enter it? When sentient beings are liberated from suffering, shouldn't one be satisfied with that boundless ocean of joy? One's own solitary liberation, compared to that, is separated from the taste of bliss, so what is the use of desiring it? The commentaries clearly explain this, "What is the use of bliss separated from taste?" In this way, liberation will also be obtained incidentally, as it is said: "For the one who fully manifests the nature of all beings, the Tathagata arises incidentally, the poet describes with words only a little of your qualities that are subject to others." Therefore, even if one does something for the benefit of others, one should not have thoughts of self-importance or amazement, and one should wholeheartedly rejoice in benefiting others, without expecting the ripening results. Thirdly, since self and others are equal, just as one protects oneself even from unpleasant sounds in small matters, one should also protect others in the same way, and generate a mind of compassion. If one thinks that one cannot do this, through habituation, just as one knows that the sperm and blood drops of one's parents are "mine" even though they are not one's own, similarly, if one is accustomed to it, why can't one grasp the body of others as "mine"? One is able to grasp it, this is the view of the Great Commentary. Secondly, the exchange of self and others has two aspects: teaching and explanation. First, being able to grasp self and others, it is not difficult to place my body on others in this way, although it is included in the category of equality in the Great Commentary, here it is said to belong to the category of exchange, it is the good god
Chinese
的规矩。因此，将自己或执着于自己视为具有过失，而将他人或执着于他人视为具有功德的海洋，从而完全舍弃我执并修习取他。第二部分分为两个方面：解释体性和作用。第一部分有五个方面：取他、舍我、区分以自他为主的过患和功德的差别、未交换的过患以及总结要义。第一部分有三个方面：取他具有道理、不应退转以及总结要义。第一部分有四个方面：取他是合理的、有能力、有利益以及对此的教诲。第一点是：如果认为不应将众多不同的有情执着为一个我，这是有道理的。就像手等众多肢体是身体的组成部分，因此被认为是同一个身体一样，同样，有情众生是轮回的组成部分，因此将他们执着为同一个“轮回”，取舍一致，为什么不能接受呢？这是因为道理相同。第二点是：如果认为即使道理相同，也不会产生这样的想法，那么就像对无我的身体习惯了我执，从而产生“我”的想法一样，同样，对其他人的身体也习惯了，为什么不会产生“我”的想法呢？因为理由相同。第三点是：如果对他人产生了“我”的想法，那么即使为他人做事，也不会感到惊讶和骄傲。例如，自己吃了食物，就不会期望得到回报一样，对结果也不会期望。第四点是：既然合理、有能力且有利益，那么就像小时候连不悦耳的声音也要保护自己一样，也要这样习惯于保护他人和生起慈悲心。《释论》中说：“慈悲是保护心和重复，因此是慈爱心。”就是这个意思。因为非常习惯于这种心，所以怙主观世音菩萨以大悲心，甚至为了消除众生在轮回中的一丝恐惧，也加持了自己的名号，仅仅听到就能救护他们。《树庄严经》中说：“忆念我的名字三次，愿你们在轮回中不再有恐惧。”第二点是：利益巨大且有能力。
English
That's the custom. Therefore, having understood that cherishing oneself or that is with faults, and cherishing others or that as an ocean of virtues, one should meditate on completely abandoning self-grasping and taking on others. The second part has two aspects: explaining the characteristics and the activity. The first part has five aspects: taking on others, abandoning self, differentiating the faults and virtues of prioritizing self and others, the faults of not exchanging, and summarizing the meaning. The first part has three aspects: it is reasonable to engage in taking on others, it is not reasonable to turn away, and summarizing the meaning. The first part has four aspects: it is reasonable to take on, it is possible, its benefits, and the advice on it. The first point is: if one thinks that it is not reasonable to grasp many different sentient beings as one self, it is reasonable. Just as the many limbs such as hands are parts of the body, so they are considered as one body, similarly, sentient beings are parts of existence, so why not cling to them as one "existence" and have the same acceptance and rejection? It is because the reasoning is the same. The second point is: even if the reasoning is the same, if such a thought does not arise, then just as the thought of self arises from being accustomed to self-grasping on this selfless body, similarly, why wouldn't the thought of self arise from being accustomed to the bodies of others? Because the reason is the same. The third point is: if the thought of self arises for others, then even if one does things for others, one will not be surprised or arrogant. For example, just as one does not expect a reward for eating food oneself, one does not expect a result. The fourth point is: since it is reasonable, possible, and beneficial, just as one protects oneself even from unpleasant sounds when one is young, one should cultivate the mind of protecting others and the mind of compassion in the same way. In the commentary, it says, "Compassion is synonymous with the mind of protection, therefore it is the mind of loving-kindness." That is the meaning. Because that mind is extremely accustomed, the protector Avalokiteśvara, with great compassion, even to eliminate the slightest fear of being timid in the cycle of existence, has blessed his own name so that merely hearing it can save them. In the *Arrayed Tree Sutra*, it is said, "By remembering my name three times, may you be free from the fear of being timid in the cycle of existence." The second point is: it is greatly beneficial and possible.
Chinese
即使觉得困难也要坚持，不要因为困难而退缩，习惯了就会变得容易。就像这样，通过习惯的力量，即使听到任何令人恐惧的生物的名字，如果习惯了与它们共处，没有它们反而会不高兴。第三，那些希望迅速从一切痛苦中拯救自己和他人的，应该修习这个交换自己和他人的殊胜法门，但要对非器保密。第二部分分为两点。第一点，因为此生会产生恐惧所以应该舍弃：因为我执着于身体，即使是微小的恐惧也会产生，因此，谁是有智慧的人，会像对待敌人一样不憎恨这个会产生一切恐惧的自身呢？第二点，为了避免来世产生痛苦，应该舍弃：为了满足自己身体的饥渴和疾病等需求，人们会杀害鸟、鱼、野兽等；在路上埋伏抢夺他人的财物；为了利益和尊敬，甚至会杀害父母；偷盗三宝的财物，因此将在无间地狱中被焚烧。那么，哪位智者会喜欢、渴望、保护和供养这个身体呢？谁不会像对待敌人一样看待和鄙视它呢？应该这样做。第三部分分为两点。第一点，相的区别：如果想着给了别人，自己用什么呢？这种只为自己着想的心态是魔鬼，是饿鬼的行为。如果想着用了什么来给予别人呢？这种为他人着想的心态是天神的法则，是良好的宗教行为。第二点，果的区别分为三点。第一点，分别阐述：为了自己伤害他人，将会遭受地狱等的痛苦。为了他人伤害自己，将会获得一切圆满。想要自己比别人优越的人，将会堕入恶趣，遭受低劣的种姓和丑陋的形貌，变得愚蠢。如果将自己奉献给他人，将会转生善趣，并在那里获得尊敬。为了自己的利益役使他人，将会体验到奴隶和仆人等的境遇。为了他人的利益而役使自己，将会成为君主和王子等，拥有侍从和
English
Even if it seems very difficult, one should persevere and not turn back from difficulties, for with practice, it becomes easy. Just like that, through the power of habit, even if one hears the name of any terrifying creature, if one becomes accustomed to dwelling together with it, one will become unhappy without it. Third, those who wish to quickly save themselves and others from all suffering should practice this supreme method of exchanging self and others, which should be kept secret from those who are not suitable vessels. The second part has two points. The first point is that it is appropriate to abandon it because it generates fear in this life: Because I am attached to the body, even small fears arise, so who is wise who does not hate this self that generates all fears as if it were an enemy? The second point is that it is appropriate to abandon it to avoid generating suffering in the future: In order to satisfy the hunger, thirst, and diseases of one's own body, one kills birds, fish, wild animals, and so on; ambushes on the road and steals the wealth of others; for the sake of profit and respect, one even kills one's parents; steals the property of the Three Jewels, and thus will be burned in the Avici hell. So, which wise person would like, desire, protect, and worship this body? Who would not look at and despise it as if it were an enemy? One should do so. The third part has two points. The first point is the difference in aspects: If one thinks, 'If I give to others, what will I use for myself?' This mind that only thinks of oneself is a demon, it is the behavior of a hungry ghost. If one thinks, 'What will I use to give?' This mind that thinks of others is the dharma of the gods, it is good religious behavior. The second point, the difference in results, has three points. The first point, explaining separately: If one harms others for oneself, one will suffer in hell and so on. If one harms oneself for others, one will attain all perfections. One who wants to be superior to others will fall into the lower realms, suffer from inferior caste and ugly appearance, and become foolish. If one dedicates oneself to others, one will be reborn in the happy realms and receive respect there. If one employs others for one's own benefit, one will experience the situation of slaves and servants, and so on. If one employs oneself for the benefit of others, one will become a lord and prince, and have attendants and