Chinese
如果我什么都没有，痛苦就不会伤害任何人，如果是这样，那么为什么说众生的痛苦应该被消除呢？谁来消除，由谁来消除，以至于无法消除呢？如果有人这样争辩，那就不能这样争辩。即使在胜义谛中是这样，但如果仅仅在世俗谛中消除我的痛苦，那么也必须消除所有其他众生的痛苦。如果不是为了消除他人的痛苦，那么我的痛苦也应该像其他众生的痛苦一样，不应该被消除，因为它们是相同的，所以不应该消除。第二，如果所有的痛苦都要消除，那么通过慈悲，由于慈悲的力量，自己会经历许多无法忍受的其他众生的痛苦，那么为什么我要在自己和他人的相续中强烈地产生慈悲的痛苦呢？如果考虑到地狱等轮回的许多痛苦，那么与此相比，慈悲所带来的痛苦怎么会多呢？不会更多。例如，就像为了消除体内箭伤的痛苦而制造身体伤口的痛苦一样，虽然有痛苦，但如果一个有慈悲心的人的痛苦能够消除许多其他众生的痛苦，那么就应该以慈爱之心在自己和许多其他众生的相续中产生慈悲的痛苦。因为慈悲的痛苦应该产生，所以菩萨花月，即使他用自己的神通知道国王的危害会杀死自己，也没有特别地压制和消除自己的痛苦，而是为了使许多其他众生的痛苦得以消除，而接受了自己的痛苦。例如，过去如来宝莲月显胜王之教的衰败时期，有一位名叫花月的比丘，与七千菩萨一起住在名为普贤的森林中，他用神通观察到，如果去往勇施国王的珍宝宫殿宣说佛法，那么无数亿万众生将会往生天界且不退转。
English
If I have nothing, suffering will not harm anyone, and if so, then why is it said that the suffering of all sentient beings should be eliminated? Who should eliminate it, and by whom, to the extent that it cannot be eliminated? If someone argues in this way, then it cannot be argued in that way. Even if it is so in the ultimate truth, but if only in the conventional truth my suffering is to be eliminated, then the suffering of all other sentient beings must also be eliminated. If it is not to eliminate the suffering of others, then my suffering should also be like the suffering of other sentient beings, not to be eliminated because they are the same, so it is not appropriate to eliminate it. Secondly, if all suffering is to be eliminated, then through compassion, because of the power of compassion, one experiences many unbearable sufferings of other sentient beings, then why should I strongly generate the suffering of compassion in my own and others' continuums? If one considers the many sufferings of samsara such as hell, then how can the suffering based on compassion be more compared to that? It is not more. For example, just as the suffering of creating a wound on the body in order to eliminate the pain of an arrow wound in the body, although there is suffering, if one compassionate person's suffering can eliminate the suffering of many other sentient beings, then with loving-kindness, the suffering of compassion should be generated in the continuums of oneself and many other sentient beings. Because the suffering of compassion should be generated, the Bodhisattva Flower Moon, even though he knew with his own clairvoyance that the king's harm would kill him, did not particularly suppress and eliminate his own suffering, but in order to make the suffering of many other sentient beings exhausted, he accepted his own suffering. For example, in the past, in the degenerate time of the teaching of the Tathagata Jewel Lotus Moon Manifestly Victorious King, there was a monk named Flower Moon, who together with seven thousand Bodhisattvas lived in the forest called Samantabhadra, and he saw with clairvoyance that if he went to King Dpabyin's palace adorned with jewels and taught the Dharma, then countless billions of sentient beings would be reborn in the heavens and would not regress.
Chinese
看到如果宣说就能获得解脱，不宣说就不能获得解脱，并且知道最终自己也会被杀害，仍然前往那里，七天不进食，夜晚绕着如来佛的指甲塔。白天在城市里说法，使无数众生安置于天界和不退转之地。国王命令屠夫欢喜去杀害他，国王也后悔了，为了纪念他的功德而建造佛塔并供养，如《定解宝王经》中所说。第三，像这样，当自己的相续习惯了自他平等之后，对于平息其他众生的痛苦感到非常欢喜，对于那个方法，例如在莲花湖中，对于以各种莲花装饰的宜人湖泊，最初的人们感到高兴和快乐而进入一样，对于无间地狱，也为了他人的利益而高兴和快乐地进入。对于那些声闻种姓的人来说，进入无间地狱是没有意义的，因为如果自己修持解脱菩提，就能迅速获得，从而获得平息一切痛苦的大乐。当无边众生从一切痛苦中解脱出来时，所获得的快乐就像大海一样无边无际，那不就足够了吗？仅仅想要自己获得解脱有什么用呢？没有味道的快乐有什么用呢？因为在注释中已经阐明，与成就他利之乐的味道分离是没有必要的，如《学集论》中所说：“没有味道的解脱有什么用？”因此，因为这样，即使没有自己的意愿，仅仅为了其他众生的利益而行动，也不会有‘我这样做了是最好的’的傲慢和惊奇。因为完全喜欢成办他人的利益，所以对自己没有今生的回报和来世的异熟果的期望。第三是总结要义：因为自他平等或没有差别，所以哪怕是像‘稍微小了’或‘稍微差了’这样微不足道的不好听的话，也会像以前保护自己一样，现在也保护他人。
English
Seeing that liberation is attained by proclaiming it, and not attained if not proclaimed, and knowing that one would eventually be killed, one still went there, and for seven days, without eating, circumambulated the stupa of the Tathagata's fingernails at night. During the day, by teaching the Dharma in the cities, countless beings were placed in the heavens and in the state of non-retrogression. The king ordered the butcher Delight to kill him, and the king regretted it, and built a stupa and made offerings to his power, as stated in the Samadhiraja Sutra. Third, in this way, when one's own continuum has become accustomed to equality of self and others, one becomes manifestly delighted in pacifying the suffering of other sentient beings, and for that method, just as in a lotus lake, one enters with joy and delight into a pleasing lake adorned with various lotuses, so too, one enters into the Avici hell with joy and delight for the sake of others. For those of the Hearer lineage, there is no point in entering the Avici hell, because if one practices liberation and enlightenment oneself, one will quickly attain it, and thus attain the great joy of pacifying all suffering. When limitless sentient beings are completely liberated from all suffering, the distinction of joy that is attained is limitless, like a great ocean, is that not enough? What is the use of wanting only to liberate oneself? What is the use of joy without taste? Because it is clear from the commentaries that there is no need to be separated from the taste of the joy and happiness of accomplishing the benefit of others, as it is said in the Compendium of Trainings: "What is the use of liberation without taste?" Therefore, because of this, even if one acts solely for the benefit of other sentient beings without one's own desire, there is no arrogance or wonder at thinking, 'I have done this and it is the best.' Because one is completely delighted in accomplishing the benefit of others, one has no expectation of reward in this life or of the ripening fruit in the next. The third is to summarize the meaning: Because self and others are equal or without difference, therefore, even from a trivial unpleasant word such as 'slightly smaller' or 'slightly worse,' just as one used to protect oneself, now one protects others.
Chinese
应当像对待自己一样，习惯于以守护和关爱一切有情众生的心和慈悲心。第二，关于交换：首先以陈述理由来简要说明，然后详细解释修习方法。第一点是：如果认为无法将其他有情众生视为自己，这是不可能的。这是可能的，因为通过反复习惯，即使其他父母的父精母血的精液和血液的滴滴，成为解脱和迷惑等的基础的我的事物，即使没有丝毫，也会知道并执着于“我”，就像无我之中产生我的身体或我的心一样，同样，对于父母精血的自性，也逐渐习惯于其他有情众生的身体，为什么不能执着于“我”呢？能够执着。如果这样习惯了，那么将我的身体视为其他有情众生，以及将其他有情众生视为我的身体，就没有那么困难了。因此，因为自私自利而执着于自己或珍爱自己，这会导致今生来世痛苦的过失，是圣者们所呵责的；而以利益之心珍爱其他有情众生，这会导致今生来世一切利益和安乐的功德，如同大海一般，是圣者们所赞叹和赞扬的对象，因此要认识到这一点，完全放弃执着于自己，而要将自己视为他人，将他人视为自己，努力修习并接受。对此，关于交换自己和他人的方法，经论中所说的方法与瑜伽士的修习方法不同。因此，有四种交换：交换自己和他人的珍爱执着，交换所依之身体，交换安乐和痛苦，交换善业和恶业。但在此论中，前三种是用语言直接表达的。第二部分包括：一般地展示交换的方法，修习对治的特殊差别，以及交换后如何成就。第一部分包括：接受他人，放弃珍爱自己，以自己和他人为主的过失和功德，因此必须交换的教诲，以及实际的交换，共四点。第一点是：如果认为如何将许多不同的有情众生视为一个我呢？
English
One should cultivate the mind of protecting and caring for all sentient beings, and the mind of compassion, just as one is accustomed to oneself. Second, regarding exchange: first, briefly explain by stating the reasons, and then explain in detail the method of cultivation. The first point is: if one thinks that it is impossible to regard other sentient beings as oneself, it is not possible. It is possible, because through repeated habituation, even the drops of semen and blood of other parents, which are the basis of liberation and delusion, etc., even if there is not the slightest bit of my own substance, one will know and cling to "I," just as my body or my mind arises in the absence of self, similarly, for the nature of the semen and blood of parents, gradually becoming accustomed to the bodies of other sentient beings, why can't one cling to "I"? One is able to cling. If one becomes accustomed to this, then there is not so much difficulty in regarding my body as other sentient beings, and also regarding other sentient beings as my bodies. Therefore, because of selfishness and clinging to oneself or cherishing oneself, this leads to the faults of suffering in this life and the next, which are condemned by the holy ones; and cherishing other sentient beings with a beneficial mind, this leads to the merits of all benefits and happiness in this life and the next, like an ocean, which are praised and extolled by the holy ones, therefore, one should recognize this, completely abandon clinging to oneself, and regard oneself as others, and regard others as oneself, strive to practice and accept. Regarding this, concerning the method of exchanging oneself and others, the method described in the scriptures differs from the practice of yogis. Therefore, there are four exchanges: exchanging the cherishing and clinging of oneself and others, exchanging the body as the basis, exchanging happiness and suffering, and exchanging virtuous and non-virtuous actions. But in this treatise, the first three are directly expressed in words. The second part includes: generally showing the method of exchange, cultivating the special differences of antidotes, and how to accomplish after the exchange. The first part includes: accepting others, abandoning cherishing oneself, the faults and merits of prioritizing oneself and others, therefore the instruction that exchange is necessary, and the actual exchange, a total of four points. The first point is: if one thinks how to regard many different sentient beings as one self?
Chinese
譬如，如果用手等来区分，会有许多不同，但所有这些都是身体的肢体，因此将它们视为一个整体，并执着地认为是身体。同样，如果将众生执着为“我”，为什么不将有情众生，如天、龙、人等六道众生视为“我”的肢体呢？应该这样认为，因为道理相同。如果认为不会产生这样的想法，那么，譬如，对于这个由解脱和迷惑之基础的无我的父母的精血圆满成熟的身体，由于反复习惯于我执，感到快乐时就说“我快乐”，感到痛苦时就说“我痛苦”，像这样产生“我”的想法。同样，对于其他众生的身体，如果反复习惯于执着为“我”，为什么不会产生“是我”的想法呢？一定会产生的。如果习惯了这样，有什么功德或利益呢？如果这样，即使我为其他众生做了事情，也不会产生“我是最殊胜的”这样的傲慢和执着。例如，自己吃了自己的食物，就不会期待回报和异熟果报一样。因此，就像保护自己，避免受到微小的伤害，甚至避免听到“稍微不好”这样不悦耳的话语一样，也应该对其他众生培养保护的心，以及那样的慈悲心。因为需要保护他人免受微小的伤害，所以怙主圣观世音自在菩萨大悲尊，为了消除众生三界轮回的巨大恐惧，甚至消除轮回中微小的恐惧，从最初发起殊胜菩提心开始，为了所有众生的利益，仅仅听到或忆念自己的名号，就能从那之中解救出来，以愿力、等持和智慧的力量加持。如《树干庄严经》中说：“被大火焚烧，被大水冲走等一切恐惧，忆念我的名字三次，愿能脱离恐惧。”等等，其中说：“忆念我的名字三次，愿能脱离轮回中不安的恐惧。”即使利益很大，如果认为我做不到那样困难的事情……
English
For example, if we differentiate by hands and so on, there are many differences, but all of these are limbs of the body, so we consider them as one body and hold onto it. Similarly, if we hold onto beings as "I," why not consider sentient beings such as gods, nagas, humans, and other beings of the six realms as limbs of "I"? It should be considered so, because the reasoning is the same. If you think that such a thought will not arise, then, for example, regarding this body that has fully matured from the sperm and blood of selfless parents, which is the basis of liberation and confusion, due to repeated habituation to self-grasping, when feeling happy, one says, "I am happy," and when feeling pain, one says, "I am in pain," and the thought of "I" arises in this way. Similarly, regarding the bodies of other sentient beings, if one repeatedly becomes accustomed to grasping them as "I," why wouldn't the thought of "It is I" arise? It will definitely arise. If one becomes accustomed to this, what merit or benefit is there? If so, even if I do something for other sentient beings, arrogance and attachment, thinking "I am the most supreme," will not arise. For example, just as one does not expect a reward or karmic result after eating one's own food. Therefore, just as one protects oneself from even minor harm, even from hearing unpleasant words like "slightly bad," one should also cultivate a mind of protection and such compassion towards other sentient beings. Because it is necessary to protect others from even minor harm, the Protector, the Noble Avalokiteśvara, the Lord of Great Compassion, in order to eliminate the great fear of the three realms of samsara for beings, and even the slightest fear within samsara, from the very beginning of generating the supreme bodhicitta, for the benefit of all sentient beings, even just hearing or remembering his name, he blessed it with the power of aspiration, samadhi, and wisdom to be able to liberate from that. As it says in the *Gantavyūha Sūtra*: "May all fears, such as being burned by a great fire or carried away by a great flood, be gone by remembering my name three times." And so on, it says: "By remembering my name three times, may the fear of anxiety in samsara be gone." Even if the benefit is great, if one thinks that I cannot do such a difficult thing...