Chinese
然后夺走那（快乐），你用来利益他人吧。第二有三：以想法生起嫉妒，将行为与痛苦相连，将二者都置于卑下。第一是：自己快乐他人不快乐，自己高他人低，自己做利益自己的善业而他人不做，为何不对自己生起嫉妒？第二是：让自己远离安乐，将他人的所有痛苦都施与自己吧。第三是：无论何时都要观察自己做了什么错事，也要将他人所做的错事转为自己的错事，即使自己犯了小错，也要广为告知众人，承认自己有这个错误。更加宣扬他人的功德，压制自己的名声，使其不显现。像对待他人最末等的奴仆一样，不要傲慢，驱使自己为他们做所有的事情。这个自己是具有诸多缺点的自性，即使有少许突发的功德，也不要因此而赞扬，要像完全不知道这个自己有任何功德一样。第三是：总之，以前你为了自己的利益而对他人造成的任何伤害，今后为了众生的利益，让这些伤害都降临到自己身上。不要让这个自己过于骄傲，像要获得胜利一样逞强。要像新娘一样，对自己的珍爱等行为感到羞耻，畏惧这些行为的过失，约束自己不去做这些事情。第二有三：掌握对治，以不友好的态度看待应舍弃之物，以及精通对治的方法。第一有教诫和解释两种。第一是：将利他之心付诸行动，使其安住于此。不要让自己产生利己之心和行为。这样，心就被对治所掌控，如果超越了取舍，就要用对治来调伏内心。第二是：即使这样教诫，你的心仍然不这样做，你
English
Then, having taken away that (happiness), may you use it to benefit others. Secondly, there are three: generating jealousy with thought, connecting actions with suffering, and placing both in a lower position. The first is: I am happy and others are not happy, I am high and others are low, I do virtuous deeds that benefit myself and others do not, why not generate jealousy towards myself? The second is: separate myself from happiness, and bestow all the sufferings of others upon myself. The third is: at any time, one should examine what wrongdoings one has committed, and also transform the wrongdoings of others into one's own wrongdoings. Even if one has committed a small mistake, one should widely inform the public and admit that one has this mistake. Further proclaim the virtues of others, suppress one's own fame, and make it invisible. Like treating oneself as the lowest servant of others, be without arrogance, and drive oneself to do all things for them. This self is of a nature with many faults, and even if there is a slight sudden virtue, do not praise it for that reason, but act as if you do not know that this self has any virtue at all. The third is: In short, whatever harm you have caused to others for your own benefit in the past, in the future, for the benefit of sentient beings, let these harms fall upon yourself. Do not let this self be too proud, and do not be arrogant as if you are going to win. Like a new bride, be ashamed of your own cherished actions, fear the faults of these actions, and restrain yourself from doing these things. Secondly, there are three: mastering the antidote, viewing what should be abandoned with an unfriendly attitude, and being skilled in the methods of the antidote. The first has two aspects: instruction and explanation. The first is: put the thought of benefiting others into action, and let it abide there. Do not let yourself generate selfish thoughts and actions. In this way, the mind is controlled by the antidote, and if it goes beyond acceptance and rejection, then the mind must be subdued with the antidote. The second is: Even if you are instructed in this way, if your mind still does not do so, you
Chinese
现在就应该断除你！如果（你）认为不能那样做，（那么，）心啊，你为自己做事，我会被你毁灭于何处呢？那个时候就是你被视为有罪的时候，而不是之前没有看到罪过的时候。现在我已经看到了你的本性和罪过，你还能往哪里去呢？哪里也去不了，所以必须摧毁你所有为自己着想的傲慢！现在，放弃你仍然认为自己有事可做的想法吧！我把你卖给别人，不要因为为别人做事而感到悲伤，献上酸奶吧！第二，如果因为随心所欲而放纵，你不把（功德）给予众生，你肯定会把我交给地狱的狱卒。像这样，你以前也曾一度把我交给地狱的狱卒，让我长期受苦，现在应该记住那些仇恨，摧毁你为自己着想的想法！第三部分包含两个方面：教义和解释。第一，如果我希望永远快乐和幸福，我就不应该让自己快乐和执着。如果我希望免受痛苦，就应该永远保护他人。第二部分包含两个方面：舍弃对身体的执着和以他者为重的行为方式。第一部分包含两个方面：执着的过患和不应执着的原因。第一部分包含正文和顺便提及的知足的功德。第一，就像这样，越是珍爱和彻底滋养这个身体，它就越是极其娇气，即使稍微不如意，也会堕入产生巨大痛苦的状态。即使这样，如果认为满足所有欲望就不会产生痛苦，（那也是不对的，）即使满足了所有这些欲望，也不能完全满足它，谁能满足它的所有欲望呢？正如（经文所说）：大地上所有的谷物，黄金、牲畜和无病者，所有这些都不能使一个人满足。像这样了解后，平息（你的欲望）！或者，正如国王（世尊）所说，我连赡部洲四分之一和帝释天的一半座位都无法满足！即使没有实现的能力，仍然依赖于想要实现的想法，（这会导致）烦
English
Now you should be cut off! If (you) think you can't do that, (then,) mind, you do things for yourself, where can I be destroyed by you? That time is when you are seen as guilty, not before when you didn't see the guilt. Now that I have seen your nature and faults, where can you go? You can't go anywhere, so all your arrogance of thinking for yourself must be destroyed! Now, give up the idea that you still have something to do for yourself! I sell you to others, don't be sad about doing things for others, offer yogurt! Second, if you become unrestrained by the power of your own desires, and you don't give (merit) to sentient beings, you will surely give me to the jailers of hell. Like this, you once gave me to the jailers of hell, causing me to suffer for a long time, now you should remember those grudges and destroy the idea of you thinking for yourself! The third part contains two aspects: doctrine and explanation. First, if I want to be happy and blissful forever, I should not make myself happy and attached. If I want to be protected from suffering, I should always protect others. The second part contains two aspects: abandoning attachment to the body and the way of acting with others in mind. The first part contains two aspects: the faults of attachment and the reasons why one should not be attached. The first part contains the main text and the merit of contentment mentioned in passing. First, just like this, the more you cherish and thoroughly nourish this body, the more delicate it becomes, and even if it is slightly unsatisfactory, it will fall into a state of generating great suffering. Even so, if you think that suffering will not arise by fulfilling all desires, (that is not right,) even if all these desires are fulfilled, it cannot be completely satisfied, who can satisfy all its desires? As (the scripture) says: All the grains on the earth, gold, livestock, and the healthy, all these cannot satisfy one person. Knowing this, calm (your desires)! Or, as the king (the World Honored One) said, I cannot be satisfied even with a quarter of Jambudvipa and half of Indra's seat! Even without the ability to achieve, still relying on the idea of wanting to achieve, (this leads to) afflictions.
Chinese
感到厌倦、愤怒等等，以及想法不一致，即因愿望未实现或未满足而产生不愉快的心情。第二种是，对于那些对身体和一切享受都不依赖而安住的人来说，那圆满的快乐是无穷无尽的，因此，为了增长自己身体的欲望，不应该区分时机。对于那些不将令人愉悦的事物视为至高无上的人来说，那种享受最初容易获得，中间没有执着，最终不产生分离的痛苦，因此是美好的事物。如《亲友书》中所说：在一切财富之中，知足是最好的，天人的导师如是说。请时时知足，如果知足，即使没有财富，也是真正富有的。就像这样。第二种分为两种：低劣的和因不了解利弊而不值得执着的。第一种是，即使不执着于享受，也应该执着于身体吗？不是的，这个身体最终会走向死亡，变成灰烬，自己无法动弹，必须由他人来移动，这个不干净的、不会消失的形体，为什么要执着于它呢？无论是活着还是死去都很容易，这个幻轮对我有什么用呢？和驴子等等有什么区别呢？唉，为什么要消除对这个身体的自我或我所的傲慢呢？用自己身体的劝诫，徒劳地积累痛苦，对于这个和木头一样的东西，追随贪恋和愤怒有什么用呢？它不是这两者的对象。第二种是，无论我这样珍爱地养护它，还是被秃鹫等吃掉，对于这两种情况，既没有贪恋也没有愤怒，为什么要对它产生执着呢？如果被贬低会生气，如果被赞扬会高兴，如果身体本身没有知觉，我为了哪个身体的缘故，通过赞扬或贬低等取舍而感到疲惫，这样做是没有意义的。如果身体不了解这些，但如果有人喜欢并觉得这个身体令人愉悦，那个人和我是朋友，我喜欢他，那么，所有人都会喜欢自己的身体，我为什么不喜欢他呢？因为道理是一样的。第二种是：
English
Feeling weary, anger, and so on, and having inconsistent thoughts, that is, experiencing unpleasant feelings due to unfulfilled or unsatisfied desires. The second is, for those who abide without dependence on the body and all enjoyments, that perfect happiness is endless. Therefore, one should not discriminate occasions in order to increase the desires of one's own body. For those who do not regard pleasing things as supreme, that enjoyment is easy to obtain at first, without attachment in the middle, and ultimately does not generate the suffering of separation, therefore it is a good thing. As it is said in the 'Friendly Letter': Among all riches, contentment is the best, so said the teacher of gods and humans. Always be content, and if you are content, even without wealth, you are truly rich. Like that. The second is divided into two: inferior and not worthy of attachment because of not knowing benefit and harm. The first is, even if one is not attached to enjoyment, should one be attached to the body? No, this body will ultimately reach the end of death and turn into ashes, unable to move by itself, and must be moved by others. Why cling to this unclean, impermanent form? Whether alive or dead is easy, what use is this illusion wheel to me? What difference is there between this and donkeys, etc.? Alas, why not eliminate the pride of self or mine towards this body? By admonishing one's own body, one accumulates suffering in vain. What is the use of following attachment and anger towards this thing that is like wood? It is not the object of either of these two. The second is, whether I cherish and care for it in this way, or whether it is eaten by vultures, etc., there is neither attachment nor anger towards these two situations, so why should I be attached to it? If one gets angry when demeaned and happy when praised, if the body itself has no awareness, for whose sake am I tired of accepting or rejecting praise or blame, etc.? Doing so is meaningless. If the body does not understand these things, but if someone likes and finds this body pleasing, that person and I are friends, and I like him, then everyone likes their own body, so why shouldn't I like him? Because the reasoning is the same. The second is:
Chinese
因为执着于我有很多过失，因此我应当无有贪恋，为了利益众生，将此身体施舍作为他们的奴仆或工具。因为能够利益他人，所以即使此身有很多过失，也应当像使用工具一样使用它。第三，对于共同的行为的教诲，分为遣除障碍和努力对治两部分。第一部分是：因为必须修习自他平等和互换，所以，现在以孩子般的无意义的行为为满足就足够了，因为是无意义的。我应当效仿贤者佛陀菩萨们，修习菩提心。作为那样的方便，应当忆念此处的第四品和第七品以及《学集》等中所说的谨慎之语，从而遣除睡眠和昏沉等五种禅定的障碍。《亲友书》中说：“掉举与后悔，害心及昏沉，睡眠与贪欲，希求及怀疑，此等五种障，夺善财盗贼，故当知此理。”应当遣除这些障碍。第二部分是：像菩萨大悲者们一样，对于已经发生的过失加以改正，并且为了以后不再发生，理应植入对治的善根，应当像那样日夜精进。如果我不精进，我的痛苦何时才能结束呢？是不会结束的。第三部分是：因为之前的理由，为了遣除贪欲等烦恼的障碍和非烦恼性的分别念所知障，应当将心从贪欲的分别念等邪道中收回，并且我应当恒常地将心安住在正确的善的所缘上。第八品讲完了。智慧品有三部分：连接上下文而教诲生起智慧，以及如何生起智慧的方法，和以智慧所获得的果。第一部分是：从发心到禅定之间的支分，也就是这些智慧的因的集合，都是为了佛陀生起智慧的缘故。《正法集经》中说：以等持而如实见，等等。
English
Because there are many faults in clinging to self, therefore, I should be without attachment, and in order to benefit beings, I should give this body as a slave or tool to them. Because it is possible to benefit others, even though this body has many faults, it should be used like a tool. Third, the instruction on common actions is divided into two parts: removing obstacles and striving for antidotes. The first part is: Because one must practice equality and exchange of self and others, it is now sufficient to be satisfied with childish, meaningless actions, because they are meaningless. I should emulate the wise Buddhas and Bodhisattvas and cultivate the mind of enlightenment. As a means to that, one should remember the words of caution spoken in the fourth and seventh chapters of this book and in the Compendium of Trainings, etc., and thereby remove the five obstacles to samadhi, such as sleep and drowsiness. The Suhrllekha says: 'Excitement and regret, malice and drowsiness, sleep and desire, longing and doubt, these five obstacles are thieves who steal the wealth of virtue, so know this.' These should be removed. The second part is: Like the great compassionate Bodhisattvas, one should correct the faults that have occurred and, in order to prevent them from happening again, one should plant the roots of the antidote of virtue, and one should strive in this way day and night. If I do not strive, when will my suffering end? It will not end. The third part is: Because of the previous reasons, in order to remove the obstacles of afflictions such as desire and the obscurations to knowledge of non-afflictive conceptual thoughts, one should withdraw the mind from the wrong paths such as conceptual thoughts of desire, and I should always keep my mind fixed on the correct object of virtue. Chapter Eight is finished. The Wisdom Chapter has three parts: connecting the context and instructing to generate wisdom, and the method of how to generate it, and the result obtained by wisdom. The first part is: From the generation of the mind to the limb between meditation, that is, all these collections of causes of wisdom are for the sake of the Buddha generating wisdom. The Sutra of the Collection of the True Dharma says: 'By holding the mind in equanimity, one will see things as they truly are,' and so on.