English
It is a mistake to think that even a moment is me. As it is said in the Bodhisattvacaryāvatāra: "The thought 'I experience that' is a false concept. Like this, the one who is born is another, and the one who dies is another being." It is like a fool thinking, "Last year this river took my clothes," and thinking, "Tomorrow I will cross this river," but the water that took the clothes last year is different, and the water he will cross tomorrow is also different. Similarly, the past mind is not me, and the future mind is not me, but another. If someone thinks that even though the future mind is not the present me, it is the continuation of my mind, then will this thought accomplish its own purpose? Even if other sentient beings are not me, if you think they are my sentient beings, you should strive for the benefit of others. If, like a head and a louse, each strives to achieve its own goal, thinking that they cannot help each other, then, as it is said in the Bodhisattvacaryāvatāra: "The suffering of the foot is not removed by the hand." If a thorn pierces the foot, how can the hand remove it? Similarly, dust in the eye must be removed by the hand, parents must care for their children, putting food in the mouth with the hand, and so on, must all be done by each person for themselves, which would be too extreme. In short, if you do not help each other and instead try to achieve your own goals, it will be very difficult. Therefore, understand this and strive for the benefit of sentient beings. Secondly, the cultivation of exchanging oneself for others, the mind of enlightenment, as it is said in the Bodhisattvacaryāvatāra: "If you do not truly exchange your own happiness for the suffering of others, you will not only not attain Buddhahood, but there will also be no happiness in samsara." Therefore, give your own happiness to sentient beings, and take on the suffering of sentient beings yourself. Its object is: "Having taken the inferior etc. as myself, and having taken others as myself, with a non-conceptual mind, cultivate jealousy, competition, and pride." The meaning of this is: Place the enemy in a position lower than yourself, place the enemy or others in a high position, make yourself higher than the other, and let the lower enemy be jealous of you. When this cultivation is finished, such a thought of cultivation will arise: Visualize yourself as high, and others as low.
Chinese
如果观想他人嫉妒自己，尚且会产生这样的痛苦，那么嫉妒他人是否合理呢？这样嫉妒自然会平息。同样，观察自己与他人平等而修习竞争心时，也将自己置于与自己平等的敌人的位置，将敌人置于自己的位置，观想敌人从各方面与自己竞争。当观想结束时，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伤害和竞争，尚且会产生这样的痛苦，那么怎么能对他人造成伤害和竞争呢？这样竞争心自然会平息。同样，修习傲慢时，也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，让比自己高的人在种姓和功德等方面对自己低下的人产生傲慢。当观想结束时，如果他人对我产生傲慢，尚且会产生这样的痛苦，因此我怎么能对他人生起傲慢呢？这样傲慢的自性就会平息。这些道理的详细内容，应当像《入行论》中所说的那样去修习。如果不能那样观修，想要简略地观修，那么《宝鬘论》中说：愿彼等罪业成熟于我，我之一切安乐成熟于彼。乃至任何有情未解脱，如是愿我纵得无上菩提亦安住。如是语之福，若彼为有色，殑伽沙数之，世间界亦不容。此乃薄伽梵所说。理亦显于此。以及《入行论》中说：众生之痛苦，无论为何，彼一切于我成熟。以菩提萨埵之善，众生享用安乐。应当观修这些意义，并且在口头上也念诵。这样，关于自他平等交换的修法，是按照妙音萨班的说法记录的。虽然在注释中，这种修法与此略有不同，但也应当按照自己觉得舒适的方式来修习。第六，关于般若波罗蜜多，智慧的
English
If, when meditating on someone being jealous of oneself, such suffering arises, then is it reasonable to be jealous of others? In this way, jealousy will naturally subside. Similarly, when cultivating competitiveness by viewing oneself as equal to others, one should place oneself in the position of an enemy equal to oneself, place the enemy in one's own position, and contemplate the enemy competing with oneself in every way. When that meditation is complete, such a thought will arise: If, when meditating on oneself as the enemy, and meditating on others causing harm and competing with oneself, such suffering arises, then how can one cause harm and compete with others? In this way, competitiveness will naturally subside. Similarly, when cultivating pride, one should place oneself in a position lower than oneself, place that which is lower than oneself in one's own position, and allow that which is higher to be proud of that which is lower in terms of lineage, qualities, and so on. When that meditation is complete, if others cultivate pride towards me, such suffering will arise, therefore how can I generate pride towards others? In this way, the very nature of pride will subside. The detailed meaning of these should be practiced as it appears in the Bodhisattvacharyavatara. If one cannot meditate in that way, but wishes to meditate in a condensed way, then the Ratnavali says: May their sins ripen on me, and may all my happiness ripen on them. Until any sentient being is not liberated, may I remain, even having attained unsurpassed enlightenment. If the merit of saying this were to become physical, it would not fit into a world system with as many grains of sand as the Ganges. This was spoken by the Bhagavan. The reason is also apparent in this. And the Bodhisattvacharyavatara says: Whatever suffering there is for beings, may all of that ripen on me. By the virtue of the Bodhisattva, may beings enjoy happiness. One should meditate on these meanings and also recite them verbally. Thus, the method of meditating on exchanging self and others is recorded according to the words of Jamyang Sakya Pandita. Although in the commentaries, this method of meditation appears slightly different from this, one should meditate according to what is comfortable for one's own mind. Sixth, regarding the Prajnaparamita, the perfection of wisdom.
Chinese
认识到那个自性为空，就是进入无我之境。第一，智慧的自性是：在入定的时候，了知一切法皆为空性；在出定的时候，了知如幻如梦般无有真实，这便是智慧的自性。第二，进入无我之境是：修习人无我和法无我。第一，对于愚昧者来说，所积聚者和感受果报者，我或人或士夫或有情等所安立的那个基础，与身语意三者是一体还是他体？是物质还是意识？是常还是无常？像这样用多种理路进行观察和分析，由于心识错乱的影响，将无我执为有我，将无他执为有他，除此之外，从事物本身的角度来说，根本不存在任何实有的我或有情。第二，修习法无我，从四念住开始。第一，身念住是：像这样，包含显现世间和轮回涅槃的一切法，都显现在自己的心中，并且只是由心所安立，除此之外，什么也不存在。而心本身也依赖于身体，受身体的支配，因此要对身体进行观察，所谓的身体，与这些肢体的集合是一体还是他体？或者说，身体最初从何而来？中间现在在哪里？最终又将去向何方？像这样进行观察，并安住于身体无自性的意义上。此外，如果对身体产生执着，就要观修自己和他人的身体是不净的，如幻如梦等等，从而舍弃对身体的执着。第二，感受念住是：这些苦乐的感受，是贪爱等一切烦恼的根本，因此要观察它与心是一体还是他体等等，并修习感受无自性的意义，以及观修一切感受都是痛苦且没有意义等等。第三，心念住是：由六根所包含的心识的相续，显现出前后、好坏等多种状态，这些是一体的吗？还是他体的吗？喜欢和不喜欢，相信和不相信，法和非法，喜欢和厌恶，贪恋和憎恨等等所显现的心
English
Recognizing that self-nature is emptiness is entering the realm of selflessness. First, the nature of wisdom is: during meditative equipoise, knowing that all phenomena are emptiness; and after meditative equipoise, knowing that they are unreal like illusions and dreams, this is the nature of wisdom. Second, entering the realm of selflessness is: meditating on the selflessness of persons and the selflessness of phenomena. First, for the ignorant, the basis for designating the accumulator and the experiencer of results, the self, or person, or individual, or sentient being, etc., is it the same as the three doors of body, speech, and mind, or is it different? Is it matter or consciousness? Is it permanent or impermanent? Like this, examining and analyzing with various reasonings, due to the influence of mental confusion, grasping selflessness as self and otherlessness as other, apart from that, from the perspective of things themselves, there is absolutely no truly existent self or sentient being. Second, meditating on the selflessness of phenomena begins with the four mindfulnesses. First, body mindfulness is: like this, all phenomena included in appearance and existence, samsara and nirvana, appear in one's own mind, and are merely established by mind, apart from that, nothing exists. And the mind itself relies on the body and is under the control of the body, therefore one should examine the body, is the so-called body the same as or different from this collection of limbs? Or where did the body originally come from? Where does it reside now in the middle? Where will it ultimately go? Like this, examine and abide in the meaning of the body's lack of inherent existence. Furthermore, if attachment to the body arises, one should contemplate one's own and others' bodies as impure, like illusions, etc., and thereby abandon attachment to the body. Second, feeling mindfulness is: these feelings of pleasure and pain are the root of all afflictions such as craving and grasping, therefore one should examine whether they are the same as or different from the mind, etc., and meditate on the meaning of the selflessness of feelings, and contemplate all other feelings as suffering and meaningless, etc. Third, mind mindfulness is: this continuum of mind consciousness, included in the six aggregates, which appears in various states such as before and after, good and bad, etc., are these the same? Or are they different? The mind that appears as liking and disliking, believing and disbelieving, dharma and non-dharma, joy and sorrow, attachment and aversion, etc.
Chinese
是一个吗？还是不同的？等等，进行观察。如果是一个，那么一个心中产生喜悦、悲伤、爱和恨等多种情绪的原因是什么？如果认为这些是暂时由因缘所产生的，那么稍微受到因缘的影响，或者没有遇到任何境况时，心的自性是怎样的？它是存在的吗？是不存在的吗？是常恒的吗？是无常的吗？等等，通过多次观察，从而断定心是无根无基的。第四，安住于法念住：像这样，除了身、受、心这三者之外，由意识、行和非复合（无为法）三者所涵盖的一切法，也是从因、缘、相互依存中产生的，因此，断定其自性并非真实存在，远离一切戏论之边，然后在世俗层面，以如幻如梦般的游舞来修习断除七种贪执的行为，并在胜义层面，了知一切法自性成立的微尘许也不存在，从而对任何事物都不执着地进行修持。 众生痛苦唯一药， 一切安乐生起处， 教法财富与恭敬， 伴随长久住世愿。 这段话也是阿布·哈拉波所说。吉祥！吉祥！ 入菩萨行论之修次第——明晰日光。
English
Is it one? Or is it different? And so on, investigate. If it is one, then what is the cause of the many appearances such as joy, sorrow, love, and hatred in one mind? If you think that these arise temporarily due to circumstances, then what is the nature of the mind itself that is not changed even by the slightest circumstance and has not encountered any object? Is it something that exists? Is it something that does not exist? Is it permanent? Is it impermanent? And so on, examine it again and again, and determine that the mind is without basis or root. Fourth, the establishment of mindfulness of the Dharma: In this way, all dharmas, which are included in the three—consciousness, formation, and the uncompounded—other than the three—body, feeling, and mind—are also born from cause, condition, and interdependence. Therefore, determine that their nature is not truly established, and that they are free from all extremes of elaboration. Then, in the conventional realm, train in the conduct of abandoning the seven attachments through illusory, dreamlike play, and in the ultimate realm, realize that not even an atom of all dharmas is established by nature, and thus practice without attachment to anything. The single medicine for the suffering of beings, The source from which all happiness arises, May the doctrine, with wealth and respect, Together abide for a long time. This was also spoken by Abu Hralpo. Auspicious! Auspicious! The Gradual Path of Meditation on Entering the Bodhisattva's Way - Clear Sunlight.