Chinese
通过格外宣扬其他众生的功德美名，让你自己的所有功德名声都黯然失色，现在不要役使他人为你服务，而是要像最卑贱的奴隶一样，毫无傲慢地为他人成办一切事情，时时刻刻自己役使自己。这个我，是极其恶劣、充满缺点的自性，因此，对于这个我，即使有少许突发的功德，比如修行有所进展、听闻学习、亲近依止、修持的装备，哪怕只有一点点，也永远不要因此而自抬身价，务必像隐藏偷来的财物一样，不让任何人知道这个我的功德，要这样隐藏和保密。世尊教导他的眷属们说，不要炫耀自己的所有功德，也不要隐瞒所有的缺点，这是必要的。简而言之，从无始以来到现在，为了成办自己获取食物、衣服、受用、利养恭敬等等的目的，你对其他众生做了各种各样的损害，现在为了其他众生的利益，让所有这些损害都降临到自己身上吧，总而言之，就是要偿还业债，偿还债务。这个我，就像一个骄横跋扈的孩子一样，脖子或脸抬得很高，呈现出一种头抬得非常高的姿态，不要生起傲慢和自大，要像新娘刚到婆家时的行为举止一样，对自己的利益产生羞耻心，并且因为这些过失而感到恐惧，从而关闭所有的感官之门。也就是说，不要为了自己的利益，而是要为了他人的利益，眼睛要向下看等等，对于行住坐卧等身口意的行为，以及应取、应舍、应避免的二十七种过失等，要依次努力修持善法，守护戒律。要安住于利益众生的戒律中，并如法守护断除一切恶行的戒律。
English
By especially extolling the virtues and fame of other sentient beings, make all your own virtues and fame pale in comparison. Now, do not employ others to serve you, but rather, like the lowliest of slaves, without any arrogance, accomplish all things for others, and constantly employ yourself. This self is of an extremely wicked and flawed nature, so even if there is a slight sudden virtue, such as progress on the path, hearing and learning, close reliance, or the equipment for practice, even if it is only a little, never boast about it. In every way, hide and conceal this self's virtues like stolen goods, so that no one knows they exist. The Bhagavan taught his retinue, saying, "It is necessary not to flaunt all your virtues, nor to conceal all your faults." In short, from beginningless time until now, for the sake of obtaining food, clothing, possessions, gain, and respect for yourself, you have harmed other sentient beings in various ways. Now, for the benefit of other sentient beings, let all those harms befall yourself. In short, it is said that you must purify karmic debts and repay debts. This self, like a spoiled child, holds its neck or face high, appearing to hold its head very high. Do not generate arrogance and pride, but like the behavior of a new bride just arriving at her in-laws' house, be ashamed of your own interests, and be fearful of these faults, thereby closing the doors of all the senses. That is to say, do not act for your own benefit, but for the benefit of others, lower your eyes and look down, etc. Regarding the actions of body, speech, and mind, such as walking, standing, sitting, and lying down, and the twenty-seven faults to be adopted, abandoned, and avoided, strive to cultivate virtue and uphold the precepts in order. Abide in the precepts that benefit sentient beings, and properly guard the precepts that prevent all misdeeds.
Chinese
就像你不能做的那样，身体和心受到控制，这个心应该被对治力控制，必须被控制。例如，就像寺院执事的会议说这个和那个必须做，如果超过了那个，就会受到惩罚一样。如果你的身体放荡，心被恶习控制，超过了所教导的取舍，就应该被对治力惩罚。例如，就像不能忍受错过一顿饭的人，必须强迫他七天不吃饭一样。第二，关于惩罚心和惩罚身体。首先，即使这样通过缺点和优点的方式反复教导取舍，但你仍然不那样做取舍，因为应该抛弃的自爱之心，身体是无生命的，所以没有过错，而你的心依赖于今生来世的轮回和恶道的过错，所以你的心必须被对治力强制惩罚。如果问过错是如何依赖的呢？你那珍爱自己的心，因为做了自利的事情，把你引向恶道，你以前没有看到愤怒能摧毁的过错，但现在你看到了你的过错，或者说以前的时代已经过去了，现在和以前不一样了，现在因为了解了《入行论》，你做了自利的事情，所以我看到了所有的过错，现在你从我的法律下还能去哪里？哪里也去不了，所以你那追求名利等的自私的傲慢都要摧毁，不允许实现。即使这样说，也抛弃那种现在我还需要自己的利益，所以可以实现的念头。通过自他交换的方式，我把你卖给了一切众生，你被卖了或者被给予了，所以你属于他们，不要厌倦为他人做事，提供帮助，行善。如果问为什么要布施自他呢？如果因为自私的控制而放纵，你不把自己给予其他众生，那么你为了自己的利益，我比地狱的狱卒更可怕。
English
Just as you should not do that, the body and mind are controlled, and this mind should be controlled by the antidote, it must be controlled. For example, just as the meeting of the monastery's steward says this and that must be done, and if it exceeds that, it will be punished. If your body is dissolute and your mind is controlled by bad habits, and you exceed the acceptance and rejection that has been taught, then you should be punished by the antidote. For example, just as someone who cannot bear to miss a meal must be forced to not eat for seven days. Second, regarding punishing the mind and punishing the body. First, even if you are repeatedly taught acceptance and rejection through the way of faults and virtues, but you still do not do acceptance and rejection in that way, because the self-cherishing mind that should be abandoned, the body is inanimate, so there is no fault, but your mind relies on the cycle of samsara and the faults of the lower realms in this life and the next, so your mind must be forcibly punished by the antidote. If you ask how the faults are relied upon? That mind of yours that cherishes itself, because it has done selfish things, leads you to the evil path, you did not see the faults that anger can destroy before, but now you see your faults, or the previous era has passed, now it is not the same as before, now because you understand the "Guide to the Bodhisattva's Way of Life", you have done selfish things, so I see all the faults, now where else can you go from under my law? You can't go anywhere, so all your selfish arrogance in pursuit of fame and fortune etc. must be destroyed, not allowed to be realized. Even if you say this, abandon the thought that I still need my own benefit now, so it can be realized. Through the way of exchanging self and others, I sell you to all sentient beings, you have been sold or given, so you belong to them, do not be tired of doing things for others, offer help, do good. If you ask why should you give yourself to others? If you become unrestrained because of the control of selfishness, and you do not give yourself to other sentient beings, then for your own benefit, I am more terrifying than the jailer of hell.
Chinese
施予（自爱执）后，必定会与极大的痛苦结合。像这样，你这自爱执的心，我早已无数次地施予给地狱的狱卒们，因此在漫长的时间里，于无数劫中，与烧煮等无数痛苦结合，所以现在忆念起以前所造的巨大损害，你这心就彻底断绝成办自利的想法，从根本上摧毁它。因此，从今以后，如果我永远想要快乐和幸福，我就要舍弃成办自利，不要对自利感到高兴和执着，而要对利他感到高兴。如果我想要永远从痛苦中解脱，我就不要守护自己，而要努力去守护其他众生。第二，无论以何种方式珍爱自己的身体，用美味的食物和温暖柔软的好衣服等来守护和养育，那样越是胆小，就越是心胸狭隘，难以忍受，而且刚愎自用，变得越来越不听劝告，最终会堕入更大的痛苦之中。即使认为自己拥有财富和享用，可以随心所欲地成办一切，但即使拥有居住在这大地上的所有众生和财富享用，也无法满足这种贪婪，那么谁又能满足这种贪婪呢？例如，国王我虽然拥有四大部洲的统治权和帝释天的一半座位，也像掉入深渊一样无法满足。在没有能力成办的情况下，依赖于想要成办的愿望，就会产生烦恼，即疲劳或贪嗔等，以及意念衰退，即偷盗佛寺财物和对圣者产生恶意等。无论哪位圣人，如果对亲友、享用等一切 desired qualities 都没有期望和依赖，那么他的财富和幸福是圆满的，永远不会耗尽。因此，自己的身体
English
Having given (self-cherishing), one will surely be joined with immense suffering. Like that, you, this mind of self-cherishing, I have already given countless times to the guardians of hell, therefore, in a long time, in countless eons, having been joined with countless sufferings such as burning and cooking, so now, remembering the great harms done before, you, this mind, should completely cut off the thought of accomplishing self-interest, and destroy it from the root. Therefore, from now on, if I always want happiness and bliss, I should abandon accomplishing self-interest, and not be happy and attached to self-interest, but be happy for the sake of others. If I want to always be protected from suffering, I should not protect myself, but strive to protect other sentient beings at all times. Second, in whatever way one cherishes this body, guarding and nourishing it with delicious food and warm, soft, good clothes, etc., the more one becomes cowardly, the more narrow-minded, intolerant, and stubborn one becomes, increasingly disobedient, and eventually falls into greater suffering. Even if one thinks that one has wealth and enjoyment, and can accomplish whatever one wants, even if one possesses all the beings and wealth and enjoyment residing on this great earth, one cannot satisfy this greed, then who can satisfy this greed? For example, even if I, the king, possess dominion over the four continents and half the seat of Indra, I am like one who has fallen into an abyss and cannot be satisfied. Relying on the desire to accomplish something without the ability to accomplish it, one will generate afflictions, i.e., fatigue or attachment and hatred, etc., and degeneration of mind, i.e., stealing the property of the Three Jewels and having malicious thoughts towards the holy ones, etc. Whichever holy person dwells without expectation or reliance on all desired qualities such as relatives, friends, enjoyments, etc., his wealth and happiness are complete and will never be exhausted. Therefore, one's own body
Chinese
对于食物、衣服、装饰等的需求，为了使其越来越增长，即使是极少量的食物、衣服等，也不应放过任何获取的机会。对于衣服和用具等，不应过分看重那些难以获得、昂贵且令人满意的物品，而应满足于任何可得之物。这样的享用方式，首先在获取时容易得到，中间没有执着所以容易守护，享用时有益处；最终，即使被他人破坏等，也不会产生后悔和痛苦，而且再次获得也容易，临终时也没有贪恋等诸多优点，因此是好的事物。如《亲友书》中所说： 财富之中，知足为最胜， 天人导师说， 恒常知足者， 无财亦富足。 如是。因此，知足是圣者的共同财富，没有知足，由于强烈的贪恋，僧人贪恋钵而转生为猴子，贪恋法衣而转生为鬼，小孩贪恋衣服而转生为饿鬼拉瓦坚等，有无数这样的故事。对于享用不执着，如果有人想，为什么不对自己的身体执着呢？即使现在这样守护和养护自己的身体，最终死亡时也会被火焚烧，化为灰烬，成为灰堆。即使现在活着，其自性也是无情之物，不会动摇，会被风和心识所驱动，或者死亡时也不会动摇，因为自身没有动摇的能力，所以必须被他人驱动。由各种不净之物组成的身体，是不可爱、令人恐惧的，为什么要执着于此呢？不应该执着。无论是现在活着，还是最终死亡，对于我这个愚蠢的、不净的、腐烂的机器，有什么用呢？如果不用于正法，那么和驴子、骷髅头等，以及自己的身体有什么区别呢？如果没有任何区别，那么，唉！你这个心识，为什么不消除认为这是我或我的身体的傲慢呢？应该消除。为了这个身体的口粮，即食物、衣服等，而从事商业、农业、盗窃
English
Regarding desires for food, clothing, ornaments, etc., in order to make them increase more and more, one should not miss any opportunity to acquire even the smallest amount of food, clothing, etc. Regarding clothes and utensils, one should not excessively value those items that are difficult to obtain, expensive, and pleasing, but should be content with whatever is available. Such a way of enjoying is easy to obtain in the beginning, easy to protect in the middle because there is no attachment, and beneficial when used. In the end, even if it is destroyed by others, there will be no regret or suffering, and it is easy to obtain again, and there are many advantages such as no attachment at the time of death, so it is a good thing. As it is said in the Letter to a Friend: Among all riches, knowing contentment Is said by the teacher of gods and humans To be the very best. Always be content; if you know contentment, Though without wealth, you are truly rich. Thus it is. Therefore, contentment is the common wealth of the noble ones. Without it, due to strong attachment, monks are attached to their begging bowls and are reborn as monkeys, attached to their Dharma robes and are reborn as ghosts, and small children are attached to their clothes and are reborn as pretas with clothes, such as Laba Chen. There are countless such stories. Regarding non-attachment to enjoyment, if someone thinks, why not be attached to one's own body? Even if one protects and cares for one's body in this way now, in the end, when one dies, it will be burned by fire and reduced to ashes, becoming a pile of ashes. Even now, while alive, its nature is inanimate, it does not move, and it is driven by wind and mind, or when it dies, it does not move, because it has no ability to move on its own, so it must be driven by others. The body, made up of various impure things, is unlovely and terrifying. Why be attached to it? One should not be attached. Whether one is alive now or dies in the end, what is the use of this foolish, impure, decaying machine to my mind? If it is not used for the Dharma, then what is the difference between it and a donkey, a skull, etc., and one's own body? If there is no difference, then, alas! Why don't you, mind, eliminate the arrogance of thinking that this is me or my body? You should eliminate it. For the sake of this body's sustenance, i.e., food, clothing, etc., engaging in commerce, agriculture, theft