In order to remember and mark our tsog days, holy days on the Kadampa calendar, I am sharing my understanding of the practice of Offering to the Spiritual Guide with tsog. This is part 29 of a 44-part series.
Equalizing self and others
In that no one wishes for even the slightest suffering,
Or is ever content with the happiness they have,
There is no difference between myself and others;
Realizing this, I seek your blessings joyfully to make others happy.
As explained above, there are two methods for generating bodhicitta: considering how all living beings are our mother and exchanging self with others. Meditation on equalizing self with others is the first meditation of the second method. The second method for generating bodhicitta is more powerful than the first method because we cherish ourselves more than we cherish our mother. Since it is more powerful, the practice Offering to the Spiritual Guide dedicates five full verses to the practice.
When we equalize self with others our objective is to generate the same degree of cherishing for others as we have for ourselves, in other words, to cherish others as we cherish ourself. This is not that uncommon of a mind. Political leaders who view their job as serving the public interest consider the happiness and welfare of all their citizens as being equally important. If some politicians can generate this mind, then surely we can generate this mind as a would-be-bodhisattva. We likewise find this mind in many families that consider every person in the family to be equally important and make decisions based upon what is best for the family as a whole. Some teachers do the same with the students in their classroom and some employers do the same with the people who work at their company. Even in normal society, we would say a political leader, a parent, a teacher, or an employer who puts their own interest ahead of the interests of those they serve is a corrupt person.
There are several different methods we can use to reach this mind. One method for doing so is to realize that all living beings have an equal wish to be happy all the time. There is nothing about our own happiness that makes it more important than the happiness of anybody else. Since we all share an equal wish, and there’s nothing that makes us more important than anybody else, it follows that we should cherish the happiness of each and every living being equally. A particularly powerful way of generating this mind is to consider how all living beings are like cells in the body of life. Just as we would not say the hand does not care what happens to the foot, so too when we have equalized self with others, we cannot say that we do not care about what happens to other living beings because we are all part of the same body of life. The definitive way of generating this mind is to consider how all living beings, including ourselves, are all equally empty and therefore equally projections of our mind. There is no basis for cherishing one appearance in our mind over another since they are all equally appearances to our mind. Whichever line of reasoning works for us, the goal is the same, namely to generate a feeling that cherishes all living beings equally.
The dangers of self-cherishing
Seeing that this chronic disease of cherishing myself
Is the cause that gives rise to unwanted suffering,
I seek your blessings to destroy this great demon of selfishness
By resenting it as the object of blame.
In the teachings on training the mind, we are encouraged to gather all blame into one. The meaning of this practice is every time we experience any problem, or we see anybody else experiencing any sort of suffering, we blame it entirely upon the mind of self-cherishing. In the Lord of all Lineages prayer it says, “since beginningless time the root of all my suffering has been my self-cherishing mind, I must expel it from my heart, cast it afar, and cherish only other living beings.”
How can we understand self-cherishing to be the cause of all our suffering? All our suffering comes from our negative karma, and all our negative karma is committed with a mind of self-cherishing. Self-cherishing considers our own happiness to be more important than the happiness of others and is therefore willing to sacrifice the happiness of others for the sake of ourselves. All non-virtuous actions fundamentally are willing to harm others in some way for the sake of ourselves.
Further, what happens to us is only a problem because we consider our own happiness to be important. If we did not consider our own happiness to be important, then what happens to us would also not be important, and therefore not a problem. From this we can see the only reason why we have any problems is because we cherish ourselves.
Intellectually this is not difficult to understand. The practice is to develop the habit of gathering all blame into one. We need to do this again and again and again throughout our life, whenever we see ourselves or others suffer, we do the mental exercise of identifying exactly how and why it is the fault of self-cherishing. The more we do this, the more determined we will become to destroy this demon within our mind.