Chinese
不要害怕，不要从困难中退缩，因为习惯了它就会变得容易。像这样逐渐习惯的力量，最初在不习惯的时候，仅仅听到承担他人痛苦的自他交换等名字，也会产生巨大的恐惧，但后来习惯的时候，如果不能承担利他之事，就会不高兴，变得不愉快。例如，最初听到任何名字都会感到恐惧和害怕的众生，一旦与自己熟悉和习惯，就会感到高兴，如果没有它，就会不高兴。因此，任何想要迅速从一切痛苦中拯救自己和他人的众生，都应当修习和实践自他交换，这对于声闻等来说不是修行的范围，所以应当修习应当保密的殊胜法门。第二，由于对自己的身体执着和贪恋，即使是对小小的恐惧之处，如小虫和牛虻等，也会产生恐惧和害怕，更何况是对巨大的恐惧之处呢？因此，对于这个成为今生来世各种恐惧产生之基础的自身，有智慧的人谁会像对待敌人一样看待它并憎恨它呢？不应该憎恨，不应该贪恋。为了医治饥渴、寒热等疾病，想要采取方法或仪轨，为了食物和衣服等，杀害鸟、鱼、野兽和牛等，在路上等待，偷盗抢夺他人的财物。愚蠢的人为了获得自己的利益和尊敬或供养，例如未生怨王没有杀死父亲和享乐一样，甚至杀害父母，并且直接通过贸易等欺骗手段获取或秘密偷取佛陀等三宝的财物，从而积累恶业，那将在来世的地狱等处，经历难以忍受的、被极度燃烧和灼烧的痛苦。那么，哪个想要自己安乐的智者会喜欢和贪恋这个今生来世痛苦的根源——身体呢？
English
Do not be afraid, and do not shrink back from difficulties, because if you get used to it, it will become easy. Thus, by the power of gradually getting used to it, at first, when you are not used to it, just hearing the name of taking on the suffering of others, such as exchanging self and others, will cause great fear, but later, when you are used to it, if you cannot take on the benefit of others, you will be unhappy and become unpleasant. For example, just as a sentient being who is afraid and frightened when they first hear any name, once they become familiar and accustomed to it, they become happy, and if they do not have it, they become unhappy. Therefore, anyone who wants to quickly save themselves and other sentient beings from all suffering should practice and cultivate the exchange of self and others, which is not the scope of practice for the Hearers and so on, so they should cultivate the supreme Dharma that should be kept secret. Secondly, because of attachment and clinging to one's own body, even in small places of fear, such as small insects and horseflies, fear and dread arise, so what need is there to mention great places of fear? Therefore, who among intelligent people would not look upon and hate their own body, which is the basis for the arising of various fears in this life and the next, as if it were an enemy? One should not hate it, and one should not be attached to it. In order to cure diseases such as hunger, thirst, heat, and cold, one desires to take methods or rituals, and for the sake of food and clothing, one kills birds, fish, wild animals, and cattle, and waits on the road, stealing and robbing the wealth of others. A foolish person, for the sake of gaining their own profit and respect or offerings, just as King Ajatashatru did not kill his father and enjoyment, even kills his parents, and directly takes or secretly steals the property of the Three Jewels, such as the Buddha, through deceptive means such as trade, thereby accumulating evil deeds, which will cause them to experience unbearable suffering in the hells and so on in the next life, being burned and scorched by extreme heat. So, which wise person who desires their own well-being would be pleased with and attached to the body, which is the source of suffering in this life and the next?
Chinese
以敬畏之心守护和照料，并以食物、衣物、装饰等供养，那么，对于这样的身体，哪位智者会像对待凶恶的仇敌一样看待，也不会轻视它，而是应该这样做，这是为了遣除执着于身体为我的珍爱之心而说的。第三，如果把食物、衣物、受用等给予他人，那么我自己的吃什么、喝什么、穿什么、受用什么呢？像这样以自我为中心地思考，这种想法是由于吝啬和悭吝，会导致转生为饿鬼和罗刹等鬼类。因此，这是恶劣的鬼的行径。如果自己享用食物、衣服等，那么应该给予其他众生什么呢？像这样以利他为中心地思考，这种想法是由于布施，会导致今生来世都获得广大的喜乐。因此，诸佛和菩萨是习惯于布施的，这是善妙的天人的行为。例如，以前在国王梵授的国度里，十二年没有下雨，国王用国库来养活臣民，最终把自己仅剩的一升粮食也献给了自己的国家，结果凭借他的神力降下了雨，从而平息了饥荒。为了自己远离痛苦而获得安乐，如果损害其他众生的身体和受用，那么将会在地狱等处遭受痛苦的煎熬。为了其他众生远离痛苦而获得安乐，如果损害自己自身的身体和受用，那么将会获得暂时的增上生和究竟的佛陀的圆满功德。就像一位导师，以前把所有的身体和受用都布施给他人，最终成就了佛陀。如果仅仅希望自己一个人的容貌、种姓、眷属、受用等高于他人，那么来世将会转生到恶趣，并且容貌丑陋、愚痴笨拙等等。把自己所希望的那些给予其他众生，希望他人高于自己，那么将会转生到善趣，即成为天人和人类的统治者，从而获得丰厚的恭敬和侍奉。为了成办自己的安乐，损害其他众生。
English
Protecting and caring for it with reverence, and offering it with food, clothing, ornaments, etc., then, for such a body, which wise person would regard it as a fierce enemy, nor would they despise it, but should do so, this is said to dispel the mind that cherishes attachment to the body as self. Third, if these foods, clothes, enjoyments, etc., are given to others, then what will I myself eat, drink, wear, and enjoy? Thinking in this way, focusing on one's own self, this thought is due to stinginess and miserliness, which will lead to rebirth as hungry ghosts and rakshasas, etc. Therefore, this is the evil behavior of ghosts. If one uses food, clothing, etc., for oneself, then what should one give to other sentient beings? Thinking in this way, focusing on benefiting others, this thought is due to generosity, which will lead to great joy and happiness in this life and the next. Therefore, the Buddhas and Bodhisattvas are accustomed to generosity, this is the good conduct of the gods. For example, in the past, in the kingdom of King Brahma-given, when it did not rain for twelve years, the king used the treasury to feed the subjects, and finally offered even the last measure of grain he had to his own country, and as a result, by his miraculous power, rain fell, thus pacifying the famine. For the sake of one's own happiness, if one harms the body and possessions of other sentient beings, then one will suffer in hells, etc. For the sake of other sentient beings being free from suffering and attaining happiness, if one harms one's own body and possessions, then one will attain temporary higher rebirth and ultimately all the perfect qualities of Buddhahood. Just like a teacher, who in the past gave all his body and possessions to others, and ultimately attained Buddhahood. If one only wishes that one's own appearance, lineage, retinue, possessions, etc., are superior to others, then in the next life one will be reborn in the lower realms, and will be ugly, foolish, and stupid, etc. Transferring those desires to other sentient beings, wishing others to be superior to oneself, then one will be reborn in the happy realms, that is, as rulers of gods and humans, and will receive abundant respect and service. For the sake of accomplishing one's own happiness, harming other sentient beings.
Chinese
如果驱使和役使他人，来世将会遭受为奴为仆等的痛苦。例如，据说声持母怀孕六年生子，也是因为前世曾强迫他人背负一满瓶水的果报。反之，为了成办有情众生的安乐，自己甘愿被其他有情驱使和役使，来世将会享受成为君主等，拥有圆满眷属和仆从的安乐。总之，世间一切今生来世的安乐和幸福，都是源于希望其他有情众生获得安乐；而世间一切今生来世的痛苦和罪过，都是源于只希望自己获得安乐。这又何必多说呢？简而言之，幼稚的凡夫俗子们，心中只想着自己的利益，日夜不停地为自己谋求利益，但其所作所为最终只能享受到今生来世的痛苦；而伟大的佛陀、菩萨们，以大慈悲心，从不考虑自己的利益，一心一意地为他人谋求利益，从而享受到今生来世圆满的安乐。看看这两者的差别吧，不要只顾自己，而要努力为他人着想！如果不以将自己的安乐给予他人，并将他人的痛苦取为己有的方式来如实交换，最终不仅无法成就佛果，甚至在轮回中也无法享受到天人的圆满安乐。如果不通过自他交换来成办他人的利益，不要说来世无法成就，即使是今生，如果奴仆过于狡猾，只顾自己享受安逸，而不为主人做事；或者主人过于吝啬，不给奴仆报酬，那么双方今生的利益，主人的事业和奴仆的工钱都无法实现。
Chinese
那么，这种交换的例子是怎样的呢？奴隶放弃了轻松工作的快乐，主人放弃了无需支付工资的快乐，奴隶承担了为此工作的痛苦，主人承担了为此支付工资的痛苦，如果不这样交换，今生的意义就无法实现。放弃了能实现今生可见和来世不可见的所有快乐之因——自他交换，就完全抛弃了所有圆满的幸福，并且由于对其他众生造成各种损害的痛苦，对取舍乐苦之因感到迷惑，因此会变成承受可见和不可见的各种难以忍受的痛苦的痛苦。第四点是：世间轮回中，凡是存在的对他人的损害等伤害，以及敌魔和毒蛇等恐惧，以及生老病死等今生和来世的痛苦，所有这些的根源都是从无我执着为我，无我执着为自我的观念中产生的。因此，如果不从三界轮回的痛苦大海中解脱出来，这个在今生和来世都会毁灭我们的大魔——我执，对我们自己有什么用呢？根本没有任何用处。“有顶天的鲁扎三部”也是身语意的我执，也是三界轮回的大魔，也是一切邪魔的根源。如果完全不放弃和抛弃这个我执，就无法摆脱三界轮回的痛苦，就像不放弃火就无法避免被烧一样。正如所说：如果有了我，就会有他人之念。从我他的分别中产生执着和憎恨。从这些关联中，会产生一切过错。就像这样。今生来世一切过错的根源就是我执，因此，为了平息自己今生来世的痛苦之害，以及为了平息其他众生今生来世的所有痛苦，应该将自己施与所有其他众生，并且像爱自己一样爱其他众生。
English
So, what is the example of this exchange? The slave abandons the happiness of easy work, and the master abandons the happiness of not having to pay wages. The slave undertakes the suffering of working for it, and the master undertakes the suffering of paying wages for it. If this exchange is not made, the meaning of this life cannot be achieved. By abandoning the exchange of self and others, which is the cause of achieving all happiness in this life and the next, one completely abandons all perfect happiness. And because of the suffering of causing various harms to other sentient beings, one is confused about taking and abandoning the causes of happiness and suffering, and thus becomes the suffering of enduring various unbearable sufferings, both visible and invisible. The fourth point is: In the cycle of worldly existence, whatever harm there is, such as harm to others, and whatever fears there are, such as enemies, demons, and poisonous snakes, and whatever suffering there is in this life and the next, such as birth, aging, sickness, and death, the root of all these is the clinging to self, the clinging to the idea of "I" where there is no "I," the clinging to self where there is no self. Therefore, if one does not escape from the great ocean of suffering of the three realms of cyclic existence, what use is this great demon of self-grasping, which destroys us in this life and the next? It is of no use at all. The "Three Divisions of Rudra at the Peak of Existence" are also the self-grasping of body, speech, and mind, and this is also the great demon of the three realms of cyclic existence, and it is also the source of all demons and evil spirits. If this self-grasping is not completely abandoned and relinquished, one cannot escape the suffering of the three realms of cyclic existence, just as one cannot avoid being burned if one does not abandon fire. As it is said: If there is a self, then there is the thought of others. From the distinction between self and others arise attachment and hatred. From these connections, all faults arise. Like that. The root of all faults in this life and the next is self-grasping. Therefore, in order to pacify the harm of one's own suffering in this life and the next, and in order to pacify all the suffering of other sentient beings in this life and the next, one should give oneself to all other sentient beings, and love other sentient beings as one loves oneself.
Chinese
应当努力习惯于珍爱他人。交换自他之后，从今以后，我已成为其他众生的主人，要让你的心或意认识到这一点，除了所有其他众生的利益之外，现在你不能像以前那样考虑任何自己的利益，而必须只成就他人的利益。既然已经完全施予其他众生，就不应该通过眼睛、耳朵、腿脚等属于其他众生的感官来为自己谋取利益，而应该用为了其他众生而施予的眼睛和手等，永远不要对该众生做任何诸如怒目相视或殴打等不正当的事情。因此，要以其他众生为主，将自己的身体视为主要，看到自己拥有任何快乐的享受，如食物、衣服、装饰品等，也要自己从自己身上夺走，给予那些没有食物、衣服等的其他众生，并以利益来对待他们，如果生起吝惜于施舍一“布雷”的念头，就要生起施舍一“卡尔”的勇气。就像“从口中挖出食物来施舍”那样去做，据说必须将对食物、衣服等的执着和贪恋当作垫脚石来施舍。第二，关于分别修习对治法的差别，分为略说和广说两种。第一，将其他众生视为比自己低劣，以及通过“等”字包括的与自己平等和比自己优越的三种情况，将自己视为其他三种情况，即相互交换位置后，所修习和思考的，以没有其他分别念的意念，对低于自己的人交换后修习嫉妒，对与自己平等的人交换后修习竞争心，对比自己优越的人交换后修习我慢。第二，分为对低于自己的人交换后修习嫉妒，对与自己平等的人交换后修习竞争心，对比自己优越的人交换后修习我慢三种情况。第一，在这三种情况下，所有“此”字都应理解为将自己执为低劣等其他，所有“我”字都应理解为将低劣等其他作为自己的原因。依次需要对治我慢、竞争心和嫉妒，这三者是自