Chinese
所有分别念都平息，应努力修持菩提心。一般来说，就像通过修持初步的预备阶段，即具有寂静和粗猛等相的禅定，从而生起禅定的正行一样，在这里也是如此。对于世间和分别念的执着和贪恋的过患，以及不执着而舍弃的功德，这两者进行取舍，通过修持，如果能够成就一个真正的禅定正行或者预备阶段，那么身心就会变得堪能。如果身心堪能，那么无论修持菩提心等任何法，都会顺利成就。总的来说，禅定并不是指什么都不知道的状态，而是指放松时能进入一切善的对境，安住时如山王般不可动摇，对自己的心放松、行、住、坐都能自主，这就被称为止观或者禅定。第二，分为修持自他平等和修持交换两种。第一种又分为总说、广说和总结三个部分。第一部分是，世俗菩提心有自他平等和交换两种，如果不修持自他平等，就无法进行交换，因此首先要努力修持自他平等的菩提心，如果没有这个，就不会生起清净的利他之心。如何修持呢？自己和他人众生都一样，都想要快乐，不想要痛苦，因此要努力修持，生起像保护自己一样，为所有其他众生成办安乐，断除痛苦的念头。如果觉得这样不可能，其实是可能的，因为一切众生无缘无故地执着自我和我所，并且由于这种执着，无缘无故地认为这是他人，所以这种错误的显现，只是在自他上分别假立而已，并没有真实的成立。如果证悟了无我的道理，那么“他人”也无法成立，因为“他人”是相对于“自我”而安立的。如果这样证悟，比如就像虚空无法用刀剑斩断一样，如果证悟了无我如虚空的道理，那么自他也就无法分割，因此会生起像保护自己一样保护一切众生的念头和自我的念头。断除无意义的自性我见。
English
All discursive thoughts are pacified, and one should strive to cultivate the mind of enlightenment. In general, just as the actual state of meditative concentration arises through relying on the cultivation of the preliminary practices, such as those with aspects of quiescence and agitation, so too here. By adopting and abandoning the faults of attachment and clinging to the world and discursive thoughts, and the qualities of abandoning without attachment, if one achieves a genuine state of meditative concentration or a preliminary stage through cultivation, then the body and mind will become workable. If the body and mind are workable, then whatever one cultivates, such as the mind of enlightenment, will be well attained and will come about. In general, meditative concentration is not referring to a state of not knowing anything at all, but rather, when released, it engages with all virtuous objects, and when held, it is immovable like the king of mountains, so that one's own mind is free to release, go, stay, and abide; this is what is called quiescence or meditative concentration. Secondly, there are two ways to cultivate: cultivating equality between oneself and others, and cultivating exchange. The first is divided into three parts: a summary, an explanation, and a conclusion. The first part is that conventional bodhicitta has two aspects: equality between oneself and others, and exchange. If one does not cultivate equality between oneself and others, exchange will not occur. Therefore, one should first strive to cultivate the bodhicitta of equality between oneself and others, because without it, a pure altruistic mind will not arise. How to cultivate it? Oneself and other sentient beings are the same in that they both desire happiness and do not desire suffering. Therefore, one should strive to cultivate the thought of benefiting all other sentient beings and protecting them by establishing happiness and abandoning suffering, just as one would do for oneself. If one thinks that this is not possible, it is indeed possible, because all sentient beings groundlessly cling to self and what belongs to self, and because of this clinging, they groundlessly perceive others as 'other.' Therefore, this mistaken appearance is merely imputed by thought onto self and other, and has no real existence. If one realizes the meaning of selflessness, then 'other' cannot be established either, because 'other' is established in relation to 'self.' If one realizes this, just as the sky cannot be cut with a sword, if one realizes the meaning of selflessness like the sky, then self and other cannot be separated either. Therefore, the thought of protecting all beings like oneself and the thought of self will arise. Completely abandon meaningless self-nature self-view.
Chinese
从。如果自诩伟大却意义重大，那又能得到什么呢？就像这样。因此，这种自他平等的意义的关键在于，仅仅通过对自他的臆测并不能在实际上成立，所以关键在于无我。贤者们也觉得这一点难以理解，因此说确定无我非常重要。第二，如何修习平等。这包括消除争论，以及如此习惯的利益三个方面。第一方面是：例如，如果区分手、脚、头和内脏等，就会有很多种形态，但在守护的时候，手等所有这些都不希望痛苦，而是完全作为应该守护的身体，即执着于“我的身体”而守护，并且在意识上也认为“我的身体”是一个整体。同样，六道各自的众生各不相同，苦乐也各不相同，但所有这些都和我一样，不希望痛苦，希望快乐，因为平等和一致，所以应该把所有其他众生都当作自己，像保护自己一样保护他们免受痛苦。例如，如果有人问一个人：“你有多少个身体？”他会怎么说呢？他说：“只有一个身体。”那么，需要守护的身体有很多吗？也不是，他说：“我只需要守护我自己的身体。”虽然这样说，但实际上，身体只是一个集合体的名称，并没有一个完整的身体存在。而且，也没有理由必须把这个叫做身体，而不能把其他的叫做身体。只是无意义地把一个集合体命名为身体，并且在意识上也产生了一种执着于“我的身体”的念头。同样，可以随意命名自己和自己的东西等等，没有什么理由说“把这个命名为自己”或者“不能把其他的命名为自己”。因为没有什么理由可以说明，所以可以把所有其他受苦的众生都命名为“我”，并且在意识上也认为“这是我”，如果习惯了，那么也会对其他众生产生“我”的念头，并且也会像保护自己一样保护他们。据说，自他的痛苦不会互相妨碍。
English
From. If one claims to be great but the meaning is significant, what can be gained? It is like this. Therefore, the key to this meaning of equality between self and others lies in the fact that merely speculating about self and others does not establish it in reality, so the key lies in selflessness. Even the wise find this difficult to understand, so it is said that establishing selflessness is very important. Second, how to cultivate equality. This includes eliminating disputes, and the benefits of being accustomed to it, in three aspects. The first aspect is: For example, if we distinguish between hands, feet, head, and internal organs, etc., there are many forms, but when it comes to protection, all of these, such as hands, do not want suffering, but are entirely the body to be protected, that is, clinging to "my body" and protecting it, and also mentally considering "my body" as one. Similarly, although the beings of the six realms are different and their happiness and suffering are also different, all of them are equal and one in that they do not want suffering and want happiness just like me. Therefore, all other sentient beings should be regarded as oneself, and they should be protected from suffering just as one protects oneself. For example, if someone asks a person, "How many bodies do you have?" What would he say? He says, "There is only one body." Then, are there many bodies to be protected? No, he says, "I only need to protect my own body." Although he says so, in reality, the body is just a name for an aggregate, and there is no complete body. Moreover, there is no reason why this must be called a body and others cannot be called a body. It is just that a collection is meaninglessly named a body, and a thought of clinging to "my body" arises in the mind. Similarly, one can freely name oneself and one's possessions, etc., and there is no reason to say "name this as myself" or "cannot name others as myself." Because there is no reason to explain, all other suffering beings can be named "I," and if one mentally thinks "this is me" and becomes accustomed to it, then the thought of "I" will also arise in other sentient beings, and they will be protected just as one protects oneself. It is said that the suffering of self and others does not hinder each other.
Chinese
那么，这样的想法是如何产生的呢？产生的原因是，即使我的痛苦实际上并没有损害众生的身体，即使是那样，那样的痛苦也是我的痛苦，因为执着于痛苦本身，所以无法忍受。同样，其他众生的痛苦实际上不会降临到我身上，即使是那样，如果我是菩萨，那么其他人的痛苦就是我的痛苦，因为执着于此，所以难以忍受那样的痛苦。那么，自己的痛苦不会损害他人，却会损害自己的理由是什么呢？一般来说，从无始以来到现在，乃至现在，自从意识进入父母的精血之间，就因为执着于“我的身体”而受到损害，难以忍受。痛苦并没有“我的痛苦”和“他人的痛苦”这样的区分，所以即使他人的痛苦实际上没有损害自己，如果将他人执着为“我”或“我的”，那么自己就会无法忍受那样的痛苦。正如阿底峡尊者的弟子，慈氏瑜伽者那样，将他人的痛苦真正地视为自己的痛苦一样，这是获得果位的菩萨的行为。即使是普通的凡夫俗子，例如母亲宁愿自己死去，也不愿看到孩子受苦，这也是因为执着于孩子，所以无法忍受孩子的痛苦。其他人没有将孩子执着为自己，所以孩子的痛苦不会损害他们。但是，如果他们将孩子执着为自己，那么孩子的痛苦就会损害他们，难以忍受。这也不需要长时间的习惯，例如将马卖给他人，在交易完成之前，马没有得到草料和水，或者生病等等，无论发生什么痛苦，卖马的人都无法忍受，但是对买马的人没有任何损害。交易完成后，马的痛苦买马的人无法忍受，但是对卖马的人没有任何损害。这并不是因为马在马的身上是这个人的马，而不是那个人的马，没有任何这样的理由，而是因为通过想法如何安立和执着，就会成为这个或那个人的马。同样，自己也是如此。
English
How does such a thought arise? It arises because, even if my suffering does not actually harm the bodies of sentient beings, even if that is the case, that kind of suffering is my suffering, because I am attached to the suffering itself, and therefore it is unbearable. Similarly, the suffering of other sentient beings will not actually befall me, but even if that is the case, if I am a Bodhisattva, then the suffering of others is my suffering, because I am attached to it, and therefore it is difficult to bear that suffering. So, what is the reason why one's own suffering does not harm others, but harms oneself? In general, from beginningless time until now, and even now, ever since consciousness entered between the sperm and blood of one's parents, one has been harmed and found it unbearable because of clinging to "my body." There is no distinction between suffering as "my suffering" and "the suffering of others," so even if the suffering of others does not actually harm oneself, if one clings to that other as "me" or "mine," then one will find that suffering unbearable. Just as Jowo Je's disciple, Jampa'i Naljorwa, actually took the suffering of others as his own, this is the conduct of a Bodhisattva who has attained a bhumi. Even for ordinary common people, for example, a mother would rather die herself than see her child suffer, this is because she clings to the child, and therefore cannot bear the child's suffering. Others do not cling to that child as themselves, so the child's suffering does not harm them. However, if they cling to that child as themselves, then the child's suffering will harm them and become difficult to bear. This does not require a long period of habituation. For example, when selling a horse to someone else, until the deal is closed, whatever suffering the horse experiences, such as not getting grass and water, or getting sick, the seller cannot bear it, but it does not harm the buyer at all. After the deal is closed, the buyer cannot bear the horse's suffering, but it does not harm the seller at all. This is not because the horse is one person's horse and not the other person's horse; there is no such reason. Rather, it is because however one establishes and clings to it with one's mind, it becomes that person's horse. Similarly, one's own self...
Chinese
因为没有任何理由可以证明什么是“是”以及什么是“非我”，所以“我”和“他者”只是概念上的设定，即“我”是“我”的“他者”，“我”的“他者”是“他者”的“我”。例如，就像“此岸”和“彼岸”只是相互依存的概念，而实际上“此岸”和“彼岸”并不存在一样，“我”和“他者”实际上并不存在，而只是概念上的设定。关键在于，如果我们概念上将其他众生视为“我”并执持这种观念，那么“我”的智慧就会产生。据说，正因为如此，诸佛和菩萨将众生视为“我”，所以他们无法忍受他人哪怕是最微小的痛苦，就像前面所说的“身体完全燃烧”等等。并且说“对将众生视为我没有怀疑”。天授用箭射中天鹅，佛陀将其视为“我”。玛吉拉准也说，未来，断法派的激烈修行者们将用我的慈悲铁钩抓住的财富——凶猛的神灵和恶鬼，用暴力来调伏，所以神灵和恶鬼就像被视为财富一样。如果将众生视为“我”，即使长时间习惯也不需要，例如，就像一匹老马，口头上说要把它送给别人，一旦送出，那个人就会把那匹马视为“我”，并且无法忍受它的痛苦一样。即使如此，如果心想“我的恶心已经习惯了，所以不会把众生视为我”，那也是可能的。佛陀世尊说，在这个世界上，如果调伏并走上正道，没有比心更听话或更容易调伏的了。如果不调伏，没有比心更不听话的了。因此，如果不让自己的心走上邪道，而是加以调伏，那么没有不能调伏的。如果不调伏自己的心，就无法调伏他人，所以应该努力调伏自己的心。像这样用理智来证明必须消除痛苦，我发誓要消除所有对其他众生没有益处的痛苦，因为它们是毫无意义的痛苦。例如，就像我自己的饥渴等痛苦一样，这是给出了一个相似的例子。同样，我应该