2. You must remove the obstacle of thinking, “I Will not make an effort to dispel others‘ suffering because others’ suffering does not harm me."
It would be like not accumulating wealth in your youth out of fear of suffering in your old age because you think that your suffering in old age does no harm to you in your youth.
Or, as stated in Engaging in the Bodhisattva Deeds, it would be like not alleviating the pain in your foot with your hand, because your foot is “other” (not related). Old age and youth (or similarly, former and future lives) are just illustrations (additional examples); this principle applies also to morning and evening, former and later days, and so forth.
或者，正如《菩薩入行論》中所述，這就像沒有減輕手部腳部的疼痛一樣，因為您的腳是“另一隻”（無關）。 老年和青年（或者類似地，以前和將來的生活）只是例證（其他示例）； 此原則也適用於早晨和傍晚，前幾天和以後的日子，等等。
Qualm: But old age and youth are one continuum and the foot and hand are one collection; therefore they are not the same as self and other.
Response: “Continuum” and “collection” are designated to many moments and to many parts; they do not have a self-sufficient essence. The “self" of yourself and the “self" of others must be posited to a collection and a continuum, so self and other are not established by way of an essence that can be posited independently.
回答：“連續體”和“集合”是被指定在許多時刻和許多部分的一個假設； 他們沒有足夠的本質。 你必須將自己的“自我”和他人的“自我”置於集合和連續體中，因此，不能通過可以獨立放置的本質來建立自我和他人。
However, since beginning less time you have found your own suffering unbearable because you have been conditioned to self-cherishing. Therefore, if you become conditioned to cherishing others, you will give rise to an attitude of finding other’s suffering unbearable.