痛苦时，修持自他相换
We often speak of cultivating bodhicitta, of giving happiness and taking suffering; however, when actually faced with problems, we only think of ourselves, and in so doing, suffer the consequences over many lifetimes. This is all due to attachment to self-love. Although ordinary people cannot cut through this attachment right away, it can be gradually reduced with bodhicitta practice.
Whatever suffering we come upon in the future, we should follow the method of exchanging the self for others: as we breathe out, imagine sending out to all sentient beings our positive karma created in the past, present and future, as well as our present physical and mental well-being; then visualize all sentient beings receiving our happiness in its entirety; as we breathe in, imagine the mental and physical suffering of all sentient beings transformed into a black gaseous substance which enters our body, dissolves the attachment to self-love in our heart, and destroys it. We alone take responsibility for the suffering of all sentient beings, so that they may be far removed from pain. Lastly, meditate on the emptiness of self. This is a basic practice of “exchanging oneself and others.”
以后不管遇到巨大或轻微的痛苦，都应观修自他相换：将呼吸作为载体，呼气的时候，把自身过去、现在、未来所造的所有善根，再加上目前肉体与精神上的所有幸福和快乐，都通过呼出去的气，分享给天下所有的众生，然后观想所有众生都得到了自己所有的幸福；吸气的时候，将众生所有精神与肉体上的痛苦，都变成黑色的气体，吸到自己的体内，并融入到驻扎在心脏内部的爱我执上面，并将它彻底摧毁。所有众生的痛苦都由自己一人承担，让所有众生都远离痛苦，最后再修无我。这是一个普通的自他相换修法。
In addition, when encountering suffering each time, we should sincerely wish: may I suffer in the place of all sentient beings; may no one else experience the same kind of hardship. It is best if we can generate this aspiration without pretension; if not, there is still substantial merit in generating a contrived aspiration. In many sutras it is stated this practice has infinite merit. When suffering descends on us, we should always take up this practice with true sincerity. Then suffering becomes a positive condition for our practice, and we are also less likely than in the past to reject adversity. By accepting suffering, we are hence in the position to take suffering for all sentient beings and to make the vow. Although misfortune is hard on us, if it can assist our practice, we are willing to bear it. Over time we will develop a habit of visualizing in this way even in our dreams at night. To experience suffering under these circumstances is certainly worth it.
From beginningless time, we have undergone immeasurable suffering, yet we have never made use of adversity to relieve the suffering of others, to accumulate merit, or to cultivate bodhicitta; we have simply allowed suffering to take its course with nothing to show for it. We should all rejoice in knowing that we are now able to help others by way of our suffering!
无始以来，我们承受过无数次痛苦，却从来没有通过这个痛苦减少众生的痛苦，或积累过什么资粮，没有发过菩提心，只是白白地承受痛苦而已。现在通过这个痛苦，可以对众生发起菩提心，还可以自他相换，这是多么值得庆幸啊！
The seven methods above are very important practices which are easy, convenient, and effective. They should be practiced not only when sitting in meditation but at all times. We must persist in our effort and proceed in stages. When we start with relatively minor difficulties in our life, we can in time handle great suffering by transforming it into the path. If we follow this pattern over a long period, the results will be extremely evident; whenever suffering strikes, we can be mentally strong.
以上七个修法，都是简便易行且收效快捷的重要修法，不但要打坐去修，还应兼以平时的训练。任何一个修法，都应持之以恒，并坚守先易后难的次第。先从比较小的轻微痛苦入手，经过长期的积累，才有可能把一个巨大的痛苦转为道用。若能按此原则长期坚持修下去，效果会非常明显，遇到痛苦的时候，就能展现出强劲的力量。
未完待续
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