English
One should strive and become accustomed to cherishing others. Having exchanged self and others, from now on, I have become the master of other sentient beings, so let your mind or intellect know this for certain, and apart from the benefit of all those other sentient beings, now you must not think of any of your own benefits as before, but must only accomplish the benefit of others. Since you have already given yourself entirely to other sentient beings, you should not use the eyes, ears, legs, and other senses that belong to other sentient beings to seek your own benefit, but with the eyes and hands, etc., that have been given for the sake of other sentient beings, you should never do anything improper to that sentient being, such as glaring or beating. Therefore, one should prioritize other sentient beings, considering them as primary, and seeing that one has any pleasant enjoyments such as food, clothing, ornaments, etc., one should take those away from oneself and give them to those other sentient beings who do not have food, clothing, etc., and treat them with benefit. If a thought of stinginess arises when giving away a "bre," one should generate the courage to give away a "khal." One should act as it says, "Dig out food from your mouth and give it away," and it is said that one must use attachment and clinging to food, clothing, etc., as a stepping stone to give them away. Second, regarding the differences in cultivating specific antidotes, there are two types: brief explanation and detailed explanation. First, considering other sentient beings as inferior to oneself, and including those equal to and superior to oneself through the word "etc.," considering oneself as those other three, i.e., after exchanging positions with each other, whatever is cultivated and thought about, with a mind free from other discriminations, after exchanging with those inferior to oneself, cultivate jealousy; after exchanging with those equal to oneself, cultivate competitiveness; and after exchanging with those superior to oneself, cultivate pride. Second, there are three situations: cultivating jealousy after exchanging with those inferior to oneself, cultivating competitiveness after exchanging with those equal to oneself, and cultivating pride after exchanging with those superior to oneself. First, in these three situations, all instances of "this" should be understood as holding oneself as inferior, etc., to others, and all instances of "I" should be understood as taking inferiority, etc., of others as one's own cause. In sequence, one needs to apply antidotes to pride, competitiveness, and jealousy; these three are self-
Chinese
据说，在稍微生起一点功德之后，随之而来的就像是善意的恶鬼一样，因此亲近对治法非常重要。在世间八法中，受到恭敬、获得利益、受到赞扬和感到快乐这四者会使人傲慢，因此要与那些被轻视和侮辱的对象，比如最底层的乞丐，互换位置，认为自己就是那个卑贱的人。并且相信那个卑贱的人就是自己，通过互换来修习嫉妒。要这样观修：这个被认为是“我”以外的人，因为被视为具有功德而受到大家的尊敬，所以体验着快乐和喜悦，而我却没有，因为我被视为卑贱而受到侮辱，所以没有快乐和喜悦。这个人获得了大量的食物、衣服、财富和享受，而我连食物和衣服都无法获得。这个人被赞扬为聪明和有德行，而我却被贬低为愚蠢等等。这个人拥有繁荣昌盛等等带来的圆满幸福，而我却因为贫穷等等而承受着忧虑、身体的消瘦、寒冷和炎热等等痛苦。我做着捡草、砍柴等等仆人的工作，而这个人却什么都不用做，安住在快乐之中。要这样嫉妒。要知道，即使是自己的奴隶，特别是骑在马背上的人等等，也承受着巨大的痛苦，却不知道他们正在受苦，不仅自己安住在快乐之中，而且还会生气、打骂等等。这时，要与他们互换，将他们的痛苦放在自己身上来观修，这样就能了解他们的痛苦，从而对他们产生怜悯，并且自己也不会去伤害他们。据说，对于世间人来说，那些出身高贵、拥有众多眷属和财富等等，被认为是具有功德的人，而我因为出身卑微等等，被认为是没有任何功德的人。既然我没有任何功德，你有什么可傲慢的呢？有什么可做的呢？功德的有无、高低贵贱，也是相互比较而设定的，因此并不是绝对的。像我这样卑贱的人，如果找到可以比较的对象，也会具有功德。比如，无论多么伟大的人，也会有比他更伟大的人，因此他自己也会变得卑贱。而那些非常卑贱的人，比如年老体衰、残疾等等。
English
It is said that following the arising of even a slight amount of merit is like a benevolent demon, so it is very important to rely on antidotes. Among the eight worldly concerns, being respected, gaining profit, being praised, and experiencing happiness cause arrogance. Therefore, one should exchange places with those who are despised and insulted, such as the lowest beggars, considering oneself to be that lowly person. And believe that the lowly person is oneself, and cultivate jealousy through exchange. One should meditate like this: This person who is regarded as "other" is respected by everyone because they are seen as having qualities, so they experience happiness and joy, but I do not, because I am seen as lowly and am insulted, so there is no happiness or joy. This person obtains a lot of food, clothing, wealth, and enjoyment, but I cannot even obtain food and clothing. This person is praised as being intelligent and virtuous, but I am degraded as being foolish, etc. This person possesses complete happiness brought about by prosperity, etc., but I suffer from worries, physical emaciation, cold and heat, etc., due to poverty, etc. I do the work of servants, such as picking grass and cutting wood, but this person does not have to do anything and abides in happiness. One should be jealous like this. Know that even one's own slaves, especially those riding on horseback, etc., endure great suffering, but one does not know that they are suffering, and not only does one abide in happiness, but one also becomes angry, beats, and scolds, etc. At this time, one should exchange with them, taking their suffering upon oneself to meditate, so that one can understand their suffering, thereby generating compassion for them, and one will not harm them oneself. It is said that for worldly people, those who are of noble birth, possess many retinues and wealth, etc., are considered to have qualities, while I, because of my lowly birth, etc., am considered to have no qualities. Since I have no qualities, what is there for you to be arrogant about? What is there to do? The presence or absence of qualities, high or low status, is also determined by mutual comparison, so it is not absolute. Even lowly people like me, if they find an object to compare with, will have qualities. For example, no matter how great a person is, there will be someone greater than them, so they themselves will become lowly. And those who are very lowly, such as the old, infirm, disabled, etc.
Chinese
在某些情况下，即使土地非常贫瘠，自身也会变得卓越。因为有各种各样的优点，例如用脚行走，用眼睛观看，以及年龄不大等等。或者说，没有优点能做什么呢？因为不希望，所以要使一切自身都具备净化的功德，并且具备自性清净的如来藏的功德，所以也不是没有功德。是这样说的。如果说你因为戒律和见解衰退，以及受用贫乏等而受到轻蔑，那么，这些并非仅仅因为我自身不好且方法拙劣，而是由于烦恼、贪欲、愚痴和吝啬等强大的力量，使我没有自主。因此，如果你确实是具有功德的菩萨，那么尽你所能，你必须从戒律、见解和受用的衰退中拯救我。如果通过使戒律和见解完全清净，并拥有巨大的受用来进行拯救，并施予巨大的利益，那么，例如，就像学习文字的学生必须接受老师的打骂等伤害一样，你也必须接受我的恶语和打骂等伤害。然而，我不是这位菩萨应该拯救的对象，如果他不给我一点食物和饮料来拯救我，那么，你为什么自认为善良，却视我为恶劣，并轻蔑我们呢？这样做是没有道理的。即使你可能有一些功德，但如果没有能力给我穿衣和施予利益，那么我需要那个人（指你）的功德做什么呢？没有任何必要。如果这位菩萨确实是具有功德的人，那么，对于我和像我一样因恶业而处于恶趣地狱等，如同处于凶猛野兽口中的众生，由于没有慈悲的过失，没有任何想要摆脱痛苦和施予利益的良好意愿，因此是非常有缺点的，但不仅不承认这一点，而且他自己实际上没有功德却自认为有功德，以此来赞扬那些具有慈悲心，承担利他重任的贤善菩萨，并且傲慢自大。
English
There are times when even a very bad land can become excellent. Because there are various virtues, such as walking with feet, seeing with eyes, and not being too old, etc. Or, what can be done without virtues? Because one does not wish, one must make all selves possess the merit of purification, and because one possesses the merit of the Tathagatagarbha, which is pure in nature, one is not without merit. That's what is said. If you say that you are despised because of the decline of discipline and view, and the poverty of enjoyment, etc., then these are not only because I myself am bad and the methods are poor, but because of the power of great afflictions, such as desire, ignorance, and stinginess, etc., I do not have autonomy. Therefore, if you are indeed a Bodhisattva with virtues, then to the best of your ability, you must save me from the decline of discipline, view, and enjoyment. If you save me by making discipline and view completely pure, and possessing great enjoyment, and bestow great benefits, then, for example, just as a student learning letters must accept the harm of being beaten and scolded by the teacher, you must also accept my harsh words and beatings, etc. However, I am not the object to be saved by this Bodhisattva. If he does not give me a little food and drink to save me, then why do you consider yourself good, but regard me as bad, and despise us? There is no reason to do so. Even if you may have some virtues, but if you do not have the ability to clothe me and bestow benefits, then what do I need from that person's virtues? There is no need at all. If this Bodhisattva is indeed a virtuous person, then, for beings like me who are in evil destinies such as hell due to bad karma, like being in the mouth of a ferocious beast, due to the fault of not having compassion, there is no good intention to get rid of suffering and bestow benefits, therefore, he is very flawed, but not only does he not admit this, but he himself actually has no merit but considers himself virtuous, and praises those wise Bodhisattvas who have compassion and bear the burden of benefiting others, and is arrogant.
Chinese
想要这样做是非常不合理的。因此，作为对治傲慢的主要方法，修习嫉妒心，认识到不如自己的人也有优点，因为没有尊敬等而感到痛苦，认识到傲慢和轻视等的自身缺点，知道对不如自己的人傲慢和轻视等会让他们不悦，因此不做这些，而是尊敬他们，分享所得等，努力通过实际行动来真正帮助他们。这部论典中阐述的大部分内容都是为了应用于实践。第二种情况是：自己无论在佛法还是世俗方面，与竞争的对象，即与自己同等或相似，或者稍微超过自己的人相比，与他们互换，为了让自己在财富和尊敬等方面超过对方，甚至可以通过争斗和争吵来抢夺这些。无论如何，我的佛法和世俗的优点都要在世间广为人知，而对方的佛法和世俗的优点，无论是什么，都要秘密隐藏，不让任何人看到或听到。自己的缺点要隐藏起来，不让别人看到或听到，而对方的缺点要让所有人都知道。这样，人们看到我没有缺点，就会供养我，而看到对方有缺点，就不会供养他。我能很好地获得财富，而他却不能；我受到大家的尊敬，而他却没有。我要长久地高兴地看着他因戒律败坏等佛法和世俗的恶行而遭受痛苦，让所有人都羞辱他，嘲笑他，聚集在一起辱骂他，揭露他的丑事。因此，作为对治竞争心的手段，修习竞争心，认识到自己以前对别人产生竞争心的自身缺点，不仅不再做这种恶劣的竞争心，而且还要尽力用财富和尊敬等来帮助他。
English
Wanting to do so is utterly unreasonable. Therefore, as the main antidote to pride, cultivate jealousy, recognize that those inferior to oneself also have good qualities, and that they suffer because they lack respect, etc. Recognize one's own faults such as pride and contempt, and knowing that being proud and contemptuous towards those inferior to oneself will displease them, refrain from doing so. Instead, respect them, share gains, etc., and strive to actually benefit them through practical actions. Most of what is taught in this treatise is said to be applied in practice. The second case is: comparing oneself to a person who is the object of competition, whether in Dharma or worldly matters, who is equal or similar to oneself, or slightly superior, and exchanging oneself with them. In order to surpass the other in terms of wealth, respect, etc., one should even seize these from them through fighting and quarreling. In any case, one's own Dharma and worldly qualities should be known and clear to the whole world, while the other's Dharma and worldly qualities, whatever they may be, should be kept secret, unseen and unheard by anyone. One's own faults should be hidden, unseen and unheard by others, while the other's faults should be made clear and known to everyone. Thus, seeing that I am without faults, many people will make offerings to me, while seeing that the other is flawed, they will not make offerings to him. I will gain wealth well, while he will not; I will be respected by all, while he will not. I will long and happily watch him suffer from the evil deeds of Dharma and worldly affairs, such as broken vows, and let everyone shame him, laugh at him, gather together to insult him, and expose his scandals. Therefore, as an antidote to competitiveness, cultivate competitiveness, recognize one's own faults of having previously been competitive towards others, and not only cease to engage in such vile competitiveness, but also strive to help him with wealth, respect, etc.