Chinese
将获得具备。第二是总结要义：总之，世间的一切安乐都源于 желать счастья другим，世间的一切痛苦都源于 желать счастья себе。第三是用比喻来说明：何必多说理由等等呢？看看孩子只为自己着想，而佛陀却只为他人着想，这两者之间的差别吧！第四分为二：正文和劝诫舍弃其因。第一分三：第一，未见之过患：如果不能正确地交换自己和他人的安乐和痛苦，就不能成佛。不仅如此，即使在轮回中也无法获得善趣的安乐。第二，已见之过患：不要说来世无法获得安乐，因为不做奴仆的工作，也不给主人和后代赏赐，所以今生的食物、衣服和所需之事也无法成办。第三，总结要义：因为对安乐和痛苦之因的愚昧，舍弃了能成办一切可见和不可见安乐之因的自他交换，从而完全失去了圆满的安乐幸福。由于做了损害他人的痛苦之因，所以承受了可见和不可见的难以忍受的痛苦。第二是：世间所有伤害、恐惧和痛苦，都源于执着于我。那么，驱除一切损害的大魔鬼能对我做什么呢？所以舍弃它吧！如果不能完全舍弃我执，就无法摆脱痛苦。就像不舍弃火就无法摆脱焚烧一样。第五分为思维和行为二者。第一是：珍爱自己是自他众多损害和痛苦之因，因此，为了平息自己的损害，以及平息他人的一切痛苦。应当将自己施与他人，像珍爱自己一样珍爱他人。像这样，你的心要确信自己已经成为其他众生的奴仆。现在你除了众生的利益之外，什么都不要想。第二是：具有如此想法的那个人
English
Will be obtained. Second is summarizing the meaning: In short, all the happiness in the world comes from желать счастья другим, and all the suffering in the world comes from желать счастья себе. Third, illustrating with an example: Why talk so much about reasons and so on? Look at the difference between a child who only thinks of himself and the Buddha who only thinks of others! Fourth, it is divided into two: the main point and the advice to abandon its cause. The first is divided into three: First, the fault of not seeing: If one does not correctly exchange one's own happiness and the suffering of others, one will not attain Buddhahood. Moreover, even in samsara, one will not obtain the happiness of good rebirths. Second, the fault of seeing: Not to mention that one will not obtain happiness in the next world, because one does not do the work of a servant, nor does one give rewards to the master and descendants, so even the food, clothing, and necessities of this life will not be accomplished. Third, summarizing the meaning: Because of ignorance of the cause of happiness and suffering, abandoning the exchange of self and others, which is the cause of accomplishing all visible and invisible happiness, one completely loses all perfect happiness and well-being. Because of doing the cause of suffering that harms others, one endures unbearable visible and invisible suffering. Second is: All the harm, fear, and suffering in the world arise from clinging to self. Then, what can that great demon who causes all harm do to me? So abandon it! If one does not completely abandon self-grasping, one cannot get rid of suffering. Just as one cannot get rid of burning if one does not abandon fire. Fifth, it is divided into thought and action. The first is: Cherishing oneself is the cause of many harms and sufferings for oneself and others, therefore, in order to pacify one's own harm and to pacify all the suffering of others. One should give oneself to others and cherish others as one cherishes oneself. In this way, your mind should be certain that you have become the servant of other sentient beings. Now you should not think of anything other than the benefit of all sentient beings. Second is: That person who has such a thought
Chinese
眼睛等感官进行结合以成办自身利益是不合理的，因为它们受制于其他。关于不珍视它的意义，在注释中解释为手等。眼睛或手等，就这些法来说，不应该对其他进行颠倒，因为它们是为了其他目的而被使用的。因此，以有情为首，对于我自己的身体、衣服等任何所欲之物，全部夺取后也用来利益他人。第二，交换的行为有两种：意乐和行为。第一种有教导、解释、总结三种。第一种是：为了避免先前所说的“对高者嫉妒，对等者竞争，对低者傲慢”这三种过失，将比自己低劣的三者视为自己，并将其他三者视为自己，以没有怀疑分别的心，对低劣者修嫉妒，对平等者修竞争心，对高者修傲慢。第二种有两种：实际的修习方法和它的合理性。第一种有三种：修习嫉妒、竞争心和傲慢。第一种有两种，第一种是对世间法产生嫉妒：这位菩萨受到世间的尊敬，而有情我却没有。像这样我无法获得，他受到赞扬而我受到贬低，他的快乐是我的痛苦。我做各种事情，而他却安住在快乐之中。这样将他人视为自己，从而对将自己视为他人的那个人产生嫉妒。此处的我和他人的所有术语都应如此理解。第二种是对功德法产生嫉妒：这个人功德很大，而我低劣且在世间上被称为没有功德。没有功德该怎么办呢？因为不希望这样，所以应该使自己也具备清净的功德。并且，因为自性功德是与如来藏相连的，所以也不是没有功德。此外，高低是相对而立的，因此有比这位菩萨更具功德者，也有比他更低劣者；也有比我更低劣者，也有比我更优越者，因此高低不是单方面的。大疏中是这样解释的。那么，这里既然将低劣者视为自己，那么是相对于谁呢？
English
It is unreasonable for the senses such as the eyes to combine to accomplish their own benefit, because they are subject to others. Regarding the meaning of not cherishing it, it is explained in the commentaries as hands, etc. Eyes or hands, etc., with respect to these dharmas, it is not appropriate to reverse them for others, because they are used for the sake of others. Therefore, taking sentient beings as the foremost, whatever desirable things are seen in my own body, clothes, etc., even after taking them away, they are used to benefit others. Secondly, the act of exchange has two aspects: intention and action. The first has three aspects: teaching, explanation, and summary. The first is: In order to avoid the three faults previously mentioned, "jealousy towards the high, competition towards the equal, and pride towards the low," one should regard the three who are inferior to oneself as oneself, and regard the other three as oneself. With a mind free from doubt and discrimination, one cultivates jealousy towards the inferior, competitiveness towards the equal, and pride towards the superior. The second has two aspects: the actual method of cultivation and its rationality. The first has three aspects: cultivating jealousy, competitiveness, and pride. The first has two aspects, the first is to be jealous of worldly dharmas: This Bodhisattva is respected by the world, but the sentient being I am not. Like this, I cannot obtain, he is praised and I am denigrated, his happiness is my suffering. I do all kinds of things, while he abides in happiness. Thus, by regarding others as oneself, one becomes jealous of the one who regards oneself as others. All the terms of "I" and "others" in this context should be understood in this way. The second is to be jealous of the dharmas of qualities: This person has great qualities, while I am inferior and known in the world as having no qualities. What should one do without qualities? Because one does not wish this, one should make oneself also possess purified qualities. Moreover, since the qualities of self-nature are connected to the Tathagatagarbha, one is not without qualities. Furthermore, high and low are established relatively, therefore there are those who have greater qualities than this Bodhisattva, and there are those who are inferior to him; there are also those who are inferior to me, and there are those who are superior to me, therefore high and low are not fixed on one side. This is how it is explained in the Great Commentary. So, since here the inferior is regarded as oneself, then in relation to whom?
Chinese
如果说从低处安立高处，即使没有比一切都低的更低的东西，也要执取一些低劣的差别来修习。那时，由于观待处成立，所以没有过失。如果菩萨以戒律和见解退失等方式说你低劣，那么以戒律和见解等所摄的衰损的生活，是由烦恼的力量所产生的，不是我所能控制的。你既自诩为有悲心者，就应尽你所能地从那些衰损中救护我。如果救护，我也应承担为此事而付出的艰辛之苦。然而，我不是这位菩萨所应救护的对象，如果他不能救护我，为何要执持菩萨自身为善，而轻蔑我呢？即使他有什么功德，如果不能救护我，那么他的功德对我有什么用呢？因为这位菩萨即使自身具有功德，也对我无益。此外，对于因罪业而处于恶趣之口，以及处于毒蛇、猛兽等口的众生，这个没有悲心的过失者，不但不承认那个过失，反而自诩为有功德，想要与智者们争斗，这是不合理的，你们会嫉妒地说你不但没有功德，反而有很多过失。第二是：观察与我平等者，为了以获得的财物等使自己更加超胜，就以争斗和辩论等方式，也一定要从此人手中夺取我的财物和恭敬。无论如何，我的功德要显明于世间一切，并且不要让任何人听到此人的任何功德。隐藏我的过失，显扬此人的过失，使我受到众多人的供养，而此人则不然。我能很好地获得财物，而此人则不能获得，我能受到一切人的恭敬，而此人则不然。对于此人被折磨而痛苦，我长久地以喜悦的眼光观看。让一切众生都羞辱此人，互相嘲笑和谩骂。第三是：执持高位，（心想）这个烦恼的低劣者竟然也与我一同竞争，（并因此而）出名。
English
If it is said to establish the high from the low, even if there is nothing lower than all the low, one should still cultivate by holding onto some distinctions of inferiority. At that time, since the object of reference is established, there is no fault. If a Bodhisattva says you are inferior through the means of degenerated discipline and view, etc., then the deteriorated life encompassed by discipline, view, etc., arises from the power of afflictions and is not under my control. Since you claim to be compassionate, you should rescue me from those deteriorations with whatever ability you have. If you rescue me, I should also willingly bear the hardship and suffering for that matter. However, I am not an object to be rescued by this Bodhisattva; if he cannot rescue me, why hold the Bodhisattva himself as good and despise me? Even if he has some qualities, if he cannot rescue me, what use are his qualities to me? Because this Bodhisattva, even if he himself has qualities, is of no benefit to me. Furthermore, regarding beings who, due to sin, are in the mouth of the lower realms, and in the mouths of poisonous snakes, wild animals, etc., this flawed person without compassion not only does not admit that flaw, but also boasts of having qualities and wants to contend with the wise, which is unreasonable. You will be jealous and say that you not only have no qualities but also have many flaws. The second is: Observing those equal to me, in order to make oneself superior through gains, etc., one must definitely seize my gains and respect from this person through fighting and arguing. In any case, may my qualities be clear to all the world, and may no one hear of any qualities of this person. Hide my faults and reveal this person's faults, so that I will be worshiped by many people, but not this person. I can obtain wealth well, but this person cannot obtain it, and I will be respected by everyone, but not this person. I will watch with joy for a long time as this person is tormented and suffers. Let all beings shame this person, mocking and cursing each other. The third is: Holding a high position, (thinking) this afflicted and inferior person is actually competing with me, (and thus) becoming famous.
Chinese
我思忖着，我和这（众生）在听闻、智慧、或者形貌、种姓、财富上是否相等呢？像这样，即使在世间一切处所，听到众人宣扬我的功德凭借名声的力量而更加超胜，因而生起汗毛竖立、欢喜的安乐，也要完全享用！即使努力阻止也无法阻止，即使这（众生）获得了利养等等。如果他不屈服而为我效劳，就给他仅仅够维持生命的报酬，剩余的都应凭借我的力量夺取。这是出自释论中的。应对待此（众生）如同对待安乐一样，不仅如此，我还要经常让此（众生）与损害，也就是痛苦相应。 第二，为什么要如此憎恨这（众生）呢？因为这（众生）在无数百千的处所和时间里，于轮回中损害了我。 第三，分为三：未修习交换的过患是：心啊，你想要仅仅成办自己的利益，虽然过去经历了无数劫，你以如此成办自利的巨大辛劳，仅仅成办了痛苦，因此理应舍弃。 从这以下，我他的词语都是真实的。 修习的利益是：如是，通过交换我他的方式，务必要行于利他，佛陀的教言是不欺骗的，交换我他的功德，佛陀所说的一切，之后在获得圣者地时会显现。如果往昔你做了这交换之业，那么就不会变成具足圆满佛陀之名的安乐，而是变成现在这样的痛苦处境。 因此劝诫要交换：因此，就像你执着于他人精血的滴露是我的身体一样，同样也要习惯于其他有情。 第二，行持分二：行持的修习方式，以及以行持调伏自心。第一分三：利益他人，舍弃珍爱自己，以及总结要义。第一，成为他人的观察者，也就是观察我做什么并加以惩罚的人之后，对于我的身体显现的任何可意之物
English
I contemplate, am I equal to this (being) in hearing, wisdom, or appearance, lineage, and wealth? Like this, even in all places in the world, hearing people proclaim that my merits are superior due to the power of fame, and thus generating the joy of hair-raising happiness, one should fully enjoy! Even if one tries to stop it, it cannot be stopped, even if this (being) obtains gain, etc. If he does not submit and works for me, then give him only enough reward to sustain his life, and the rest should be taken by my power. This is from the commentaries. One should treat this (being) as equal to happiness, and not only that, but I should always associate this (being) with harm, that is, suffering. Second, why hate this (being) so much? Because this (being) has harmed me in samsara in countless hundreds of thousands of places and times. Third, divided into three: The fault of not cultivating exchange is: Mind, you want to accomplish only your own benefit, although countless eons have passed, with such great effort to accomplish your own benefit, you have only accomplished suffering, therefore it should be abandoned. From here on, the words "I" and "other" are real. The benefit of cultivation is: Thus, through the method of exchanging self and other, it is necessary to engage in benefiting others, the Buddha's teachings are not deceptive, the merits of exchanging self and other, everything that the Buddha said, will become clear later when one attains the ground of the noble ones. If you had done this work of exchange in the past, then it would not have become the happiness of possessing the name of a perfect Buddha, but would have become such a painful situation as it is now. Therefore, the exhortation to exchange is: Therefore, just as you cling to the drops of semen and blood of others as my body, so also become accustomed to other sentient beings. Second, practice is divided into two: the method of practicing practice, and subduing the mind with practice. The first is divided into three: benefiting others, abandoning cherishing oneself, and summarizing the essentials. First, becoming an observer of others, that is, after observing what I do and punishing me, whatever desirable object appears to my body