Chinese
如是宣说。第三是，对于以傲慢和轻蔑等对待自己的胜者，取而代之以烦恼，即卑劣者也与我一同竞争，虽然如此宣扬。然而，卑劣者与我，无论是在博学多闻、智慧广大、相貌端庄、种姓高贵，还是在财富受用方面，有何可比之处？犹如天地，永不相等。如是，博学多闻等在世间广为人知的我的功德，胜过此卑劣者，且更为显明，听闻之后，身体汗毛竖立，心中生起广大欢喜，尽情享受安乐吧！无论是修行者、其他众生，还是自己，都可以这样。即使努力阻止也无法阻止，即便此人获得利益等，如果他不傲慢，而是恭敬地按照我的吩咐行事，那么就给他相当于维持生计、吃饱穿暖的食物和衣物作为报酬，然后凭借我的力量，将剩余的利益全部强行夺取。应使此卑劣者从安乐的差别中衰退，不仅如此，我还应使此卑劣者与各种痛苦的损害永远相伴。为何对此人如此憎恨呢？因为此人在无数次的轮回中，曾多次对我造成各种损害。或者，对于这个珍爱自我的执着者，应使其从安乐中衰退，我应使其与损害永远相伴，因为这个执着在无数次的轮回中，在轮回之处对我造成了地狱等巨大的损害，这是揭示了不离傲慢的过患。如是，主要对治嫉妒的方法是修持傲慢，当有人以胜过自己的方式对自己进行侮辱等损害和傲慢时，心想此人为何对我傲慢和损害，从而对其产生嫉妒时，就应取而代之以修持傲慢，如果依靠修持傲慢而使自己到达高位，是否会对他人产生傲慢和轻蔑呢？如果观察现在自己对不如自己的人产生傲慢、侮辱和轻蔑的方式，那么这样做是无可厚非的。
English
Thus it is said. Thirdly, regarding the superior who treats oneself with arrogance and contempt, replace them with afflictions. Even this inferior one competes with me, so it is proclaimed. However, what comparison is there between this inferior one and me, whether in vast learning, wisdom, beauty, noble lineage, or wealth and enjoyment? Like heaven and earth, they are never equal. Thus, having heard that my qualities, such as vast learning, are renowned throughout the world, surpassing this inferior one and being exceedingly clear, may the hairs of the body stand on end, and may great joy arise in the mind. Enjoy happiness completely! Whether it is a practitioner, other sentient beings, or oneself, it is all right. Even if one tries to prevent it, it cannot be stopped. Even if this one gains benefits, if he does not become arrogant but respectfully acts according to my commands, then give him food and clothing sufficient to sustain his livelihood and keep him fed and clothed as a reward. Then, by my power, forcibly seize and take all the remaining gains. This inferior one should be made to decline from the distinctions of happiness, and not only that, but I should always associate this inferior one with various sufferings and harms. Why hate this one so much? Because this one has caused me various harms in all the many hundreds of lifetimes in samsara. Or, this self-cherishing mind should be made to decline from happiness, and I should always associate it with harm, because this cherishing has caused me great harm such as hell in the place of samsara in all the hundreds of lifetimes. This reveals the fault of not separating from arrogance. Thus, the main antidote to jealousy is to cultivate arrogance. When someone harms and is arrogant towards oneself by surpassing oneself, thinking why this one is arrogant and harms me, and thus becoming jealous of them, one should replace that with cultivating arrogance. If, by relying on cultivating arrogance, one reaches a high position, will one be arrogant and contemptuous towards others? If one examines how one now treats those inferior to oneself with arrogance, insult, and contempt, then there is no fault in doing so.
Chinese
应当思维毒药，自己成办那样的行为，以利敬使之欢喜，必须做到没有竞争心。这里妙音萨班在《能仁明鉴》中，将敌人置于自己低下的位置，自己则处于敌人或他人高上的位置。自己高高在上安乐，敌人低下，由此让他人修习嫉妒。当修习结束时，就会产生这样的修习果报：仅仅是观想自己高高在上，观想他人低下，由此他人对自己产生嫉妒，尚且会产生这样的痛苦，那么对他人产生嫉妒怎么可以呢？这样嫉妒自然平息。同样，对于和自己相等的人修习竞争心时，将自己置于平等敌人的位置，将敌人置于自己的位置，观想敌人从各方面与自己竞争。当修习结束时，就会产生这样的想法：观想自己成为敌人，观想他人对自己造成损害和竞争，尚且会产生这样的痛苦，那么怎么可以对他人造成损害和竞争呢？这样竞争心自然平息。修习我慢时，将自己置于比自己低下的位置，将比自己低下的人置于自己的位置，让高于自己的人从种姓和功德等方面对自己低下的那个人产生我慢。当修习结束时，观想他人对自己产生我慢，如果产生这样的痛苦，那么因此我怎么可以对他人产生我慢呢？这样我慢的自性就会平息，如是说。对于心的修习来说，这很好，而付诸实践则如上所说那样好。无论如何，无论何时自己生起我慢、竞争心、嫉妒，都要忆念这些对治的教言，并加以断除，如实地修习就可以了，如是说。第三，交换后如何成就呢？有温和的教诲和严厉的惩罚两种。第一种是：从这以下，将我和他人的词语如实地理解，我的心啊，你从无始以来就想仅仅成办自己的利益，仅仅做成办自己利益的事情，因此度过了无数劫，即使在地狱等地感受了巨大的痛苦，但也是徒劳无益的巨大辛
English
One should contemplate poison, accomplish such actions oneself, and please others with gain and respect, and one must be without competitive spirit. Here, Jamyang Sakya Pandita, in "Clarifying the Sage's Intent," places the enemy in a position lower than oneself, and oneself in a position higher than the enemy or others. One is high and comfortable, and the enemy is low, thereby causing others to cultivate jealousy. When that cultivation is complete, such a result of cultivation will arise: merely contemplating oneself as high and contemplating others as low, and contemplating that others are jealous of oneself, even then, if such suffering arises, how can one be jealous of others? Thus, jealousy naturally subsides. Similarly, when cultivating competitive spirit towards those equal to oneself, place oneself in the position of an equal enemy, and place that enemy in one's own position, and contemplate that the enemy competes with oneself in every way. When that cultivation is complete, such a thought will arise: contemplating oneself as the enemy, and contemplating that others cause harm and compete with oneself, even then, if such suffering arises, how can one cause harm and compete with others? Thus, competitive spirit naturally subsides. When cultivating pride, place oneself in a position lower than oneself, and place that person lower than oneself in one's own position, and let the person higher than oneself be proud of that person lower than oneself in terms of lineage, qualities, and so on. When that cultivation is complete, contemplate that others are proud of oneself, and if such suffering arises, then how can I be proud of others? Thus, the nature of pride will naturally subside, so it is said. For the cultivation of the mind, this is good, and putting it into practice is good as mentioned above. In any case, whenever pride, competitive spirit, or jealousy arise in oneself, one must remember these instructions as antidotes and abandon them, and it is sufficient to cultivate them as they are true, so it is said. Third, how to accomplish it after exchange? There are two ways: gentle instruction and harsh punishment. The first is: From here on, understand the words "I" and "other" as they are, my mind, you have desired to accomplish only your own benefit since beginningless time, and have only done things to accomplish your own benefit, therefore countless eons have passed, and even though you have experienced great suffering in hell and so on, it is still a great effort of useless
Chinese
像你这样的心啊，你长期以来仅仅是造作冷热等大痛苦的果报，实在是令人后悔的事情啊！自己为了自己而做，导致今生来世都痛苦，如此确定地思考，现在就通过自他交换的方式，以极大的欢喜投入到仅仅成办众多其他有情的事情中去吧，因为成办他事，今生来世获得广大的安乐，诸佛一切智者的教言是量，所以永远不会欺骗，成办他事的功德，以后逐渐获得圣位时，将会看得清楚明白。假如你的心在前世的时候，做了这自他交换的业，那么果报就是像佛陀释迦牟尼和无量光佛一样，身相好、语妙音、意全知等功德圆满，成为三界供养处的安乐，而不是现在轮回的这个地方，被烦恼所控制，今生的痛苦和来世不堕恶趣没有确定，因此今生来世二者都处于痛苦的境地，不会变成这样的，从恐吓的果报方面进行教诲。因为这个原因，现在就这样，对于其他父母的精血滴，没有我或者没有我的，你的心执着为我，同样地，对于其他一切有情也习惯于执着为我，并且为了他们的利益而努力吧，这是对交换的实际教诲。这里所说的“大分别”，就像一切智者说的那样，在ཕྱིང་པ་གྲ་སར་没有狗的大分别一样。自己以前看到别人的食物、衣服、装饰等任何东西，都希望施舍给自己，然后用各种方法去施舍，例如人们吃肉的时候，狗们希望施舍而看着一样，从今以后，自己从别人那里开始对自己的身体进行大分别，凡是自己的身体上显现或者拥有的食物、衣服、装饰等，自己都从自己身上夺走，你的心为了利益那些没有食物、衣服、装饰等的众生而施舍享用吧！直到现在为止，自己对别人
English
O mind, like that, you have long only accomplished great suffering, such as heat and cold, as a result, which is a very regrettable thing! By doing things for yourself, you will definitely suffer in this life and the next. Think about it like that, and now, through the method of exchanging self and others, engage with great joy in accomplishing only the affairs of many other sentient beings, because by accomplishing the affairs of others, you will obtain great happiness in this life and the next. The words of the all-knowing Buddhas are valid, so they will never deceive. The merits of accomplishing the affairs of others will become clear and visible when you gradually attain the state of the noble ones later on. If your mind had done this very deed of exchanging self and others in the past, then the result would be like the Buddha Shakyamuni and Amitabha, with perfect qualities such as physical marks, speech, melodious voice, and omniscient mind, becoming the object of offering for the three realms, and not this present state of samsara, being controlled by afflictions, with the suffering of this life and no certainty of not being reborn in the lower realms in the future. Therefore, both this life and the next are in a state of suffering, and it is impossible to become like this. This is advice from the aspect of the result of intimidation. For that reason, now, in this way, for the drops of semen and blood of other parents, where there is no "I" or "mine," your mind grasps as "I." Likewise, become accustomed to grasping all other sentient beings as "I," and strive for their benefit. This is the actual teaching on exchange. Here, the so-called "great discrimination" is like what the Omniscient One said, that there is no great discrimination of dogs in Phyingpa Grasa. Previously, whenever you saw the food, clothing, ornaments, etc. of others, you hoped to give them to yourself, and then you used various methods to give them away, just as when people eat meat, the dogs look on hoping to be given some. From now on, start to make a great distinction on your own body from others, and whatever food, clothing, ornaments, etc. appear or exist on your own body, take them away from yourself, and let your mind give and enjoy them for the benefit of those beings who do not have food, clothing, ornaments, etc.! Until now, you have been to others
Chinese
像这样嫉妒之后，从今以后就这样嫉妒自己：我作为导师慈悲者的追随者，为了得到加持的标志而穿上红黄色的衣服，如果如理如实地跟随那位佛陀学习，就会成为所有众生的救护者和供养、尊敬之处，不损害一切，而是利益一切，所以我在此生和来世都圆满具足安乐，而其他人因为造作罪业，所以此生痛苦，来世也痛苦，就是这样。我成为其他人供养之处，所以高贵，而其他众生因为赋税等等，日日夜夜都没有自由，所以卑贱。我在此生和来世都能得到很多利益，而其他人不但得不到利益，反而受到很多损害，这样是不合理的，为什么不对自己生起嫉妒呢？应该生起嫉妒。以前将他人的痛苦转移到自己身上，让自己拥有安乐，现在就让自己远离食物、衣服等等的安乐吧，把自己拥有的食物、衣服等等给予没有的人，让他们拥有安乐，将其他众生的痛苦转移到自己身上，让自己承受没有食物、衣服等等的痛苦吧。以前观察他人的过失，现在就不要把学习《入行论》的智慧当作观察他人过失的眼睛，而要当作观察自己过失的镜子，无论何时，我的心想什么，口里说什么，身体做什么卑劣的行为，都要再三观察自己身语意的过失，并且断除。以前将自己的过失推到别人头上并且隐瞒，现在就像以前的菩萨们为了代替罪人而自愿赴死等等一样，其他众生无论犯下偷盗等等大小罪过，也要转为自己的过失并且接受，即使我犯下小小的罪过，也不要隐瞒，而要向很多人公开，承认自己有这样的过失，或者向诸佛菩萨公开，并且以后加以制止。以前诽谤他人，赞扬自己，现在
English
Having been jealous like that, from now on, be jealous of yourself in this way: I, as a follower of the compassionate teacher, wear red and yellow robes as a sign of being blessed, and if I properly and truly follow that Buddha to learn, I will become the protector and refuge of all beings, and a place of offering, respect, and honor, not harming anyone, but benefiting everyone, so I am complete with happiness and well-being in both this life and the next, while others, because they commit sins, suffer in this life and in the next, it is like this. I become a place of offering for others, so I am noble, while other beings, because of taxes and so on, have no freedom day and night, so they are lowly. I receive many benefits in this life and the next, while others not only do not receive benefits, but receive many harms, this is unreasonable, why not be jealous of yourself? You should be jealous. Previously, if you applied others' suffering to yourself and made yourself happy, now let yourself be separated from the happiness of food, clothing, etc., give the food, clothing, etc. that you have to those who do not have them, and make them happy, transfer the suffering of other beings to yourself, and let yourself bear the suffering of not having food, clothing, etc. Previously, if you examined the faults of others, now do not use the wisdom of studying the "Entering the Bodhisattva's Way of Life" as eyes for looking at the faults of others, but as a mirror for looking at your own faults, whenever, what does my mind think, what does my mouth say, what inferior actions does my body do, examine the faults of your own body, speech, and mind again and again, and abandon them. Previously, if you put your own faults on others' heads and concealed them, now, just as the previous Bodhisattvas volunteered to die in place of criminals, etc., whatever great or small sins other beings commit, such as stealing, transform them into your own faults and accept them, even if I commit a small sin, do not hide it, but make it public to many people, admit that I have this fault, or make it public to the Buddhas and Bodhisattvas, and prevent it in the future. Previously, if you slandered others and praised yourself, now