Ch 4 Part 2 - Equalizing and Exchanging Self and Others Flashcards
(431 cards)
1
Q
What are the two types of bodhicitta we should contemplate daily?
A
The conventional bodhicitta (altruistic intention to awaken for all beings) and ultimate bodhicitta (wisdom realizing emptiness)
2
Q
Which ancient masters first taught equalizing and exchanging self and others?
A
Nāgārjuna in his Commentary on Bodhicitta and Precious Garland of Advice for the King
3
Q
Who later explained this method in detail?
A
Śāntideva in his text Engaging in the Bodhisattvas’ Deeds
4
Q
Why was this method initially practiced in secret?
A
Because it directly challenges our self-centered attitude and can be psychologically unsettling
5
Q
What mental transformation does this method accomplish?
A
It transforms the anxious mind clinging to ‘I and mine’ into a relaxed mind that cherishes others more than self
6
Q
How many steps are in the equalizing and exchanging method?
A
Six steps: equalizing, recognizing disadvantages of self-centeredness, benefits of cherishing others, exchanging, taking and giving, and bodhicitta
7
Q
What is bodhicitta?
A
The altruistic intention to attain awakening for the benefit of all sentient beings
8
Q
What does ‘equalizing self and others’ mean?
A
Recognizing that all beings are equally important and worthy of happiness and freedom from suffering
9
Q
What is self-centeredness?
A
The attitude that considers oneself more important than other sentient beings
10
Q
What is tonglen?
A
The practice of taking others’ suffering and giving them your happiness through visualization
11
Q
What is conventional bodhicitta?
A
The altruistic intention to attain awakening for all beings
12
Q
What is ultimate bodhicitta?
A
The wisdom realizing emptiness
13
Q
What does ‘cherishing others’ mean?
A
Considering others’ happiness and freedom from suffering as important as your own
14
Q
What is the purpose of the taking practice?
A
To take on others’ suffering with compassion so they may be free from it
15
Q
What is the giving practice?
A
Offering your body, possessions, and merit to others for their happiness
16
Q
What is buddha nature?
A
The inherent potential for awakening that all sentient beings possess
17
Q
Why are all beings equal according to this teaching?
A
Because they all equally want happiness and freedom from suffering
18
Q
What is self-grasping ignorance?
A
The mistaken belief in an inherently existing self
19
Q
What does ‘exchanging self and others’ involve?
A
Switching the attitude with which we hold ourselves and others as important
20
Q
What is the goal of this practice?
A
To generate genuine bodhicitta and eventually attain buddhahood
21
Q
What is merit?
A
Positive karma accumulated through virtuous actions
22
Q
What are the three realms of existence?
A
The desire realm, form realm, and formless realm
23
Q
What is cyclic existence (samsara)?
A
The cycle of death and rebirth driven by karma and afflictions
24
Q
What is an affliction (klesha)?
A
A mental factor that disturbs the mind and causes suffering
25
What is emptiness in this context?
The absence of inherent existence in self and others
26
How does the first step work?
Equalizing ourselves and others by recognizing all sentient beings are equally important and worthy of happiness
27
What counteracts our ingrained self-importance?
The meditation to equalize self and others
28
How is this different from equanimity meditation?
Equanimity overcomes attachment to friends/enemies; equalizing overcomes considering ourselves more valuable than others
29
What fundamental equality do we share with others?
We and others are equal in wanting happiness and freedom from suffering
30
Why can't we find a valid reason for our superiority?
All beings equally have buddha nature and the same basic desires
31
How are our happiness and suffering related to others?
They are interwoven and interconnected, not arising in isolation
32
What happens if we care only for ourselves and loved ones?
We live in a society where the majority are miserable, creating tumult for everyone
33
What visualization helps equalize self and others?
Imagine yourself on the left and all other beings on the right, then judge whose welfare is more important
34
What would happen in a vote about whose welfare matters more?
All sentient beings minus one would win by a landslide
35
How should we view self-centeredness?
As a tyrannical despot that refuses to accept the democratic will of all beings
36
What are the three major points of the nine-point meditation?
Two based on conventional truths examining others and self, one based on ultimate truth
37
What does examining others reveal?
Everyone equally wants happiness and freedom from suffering
38
How are we like beggars with different needs?
We all have needs and desires, so favoring some over others isn't suitable
39
What medical analogy applies?
Just as doctors should cure all patients equally, we should help remove everyone's suffering
40
How have others been kind to us?
Everything sustaining our lives - food, clothing, shelter, medicine - was produced by others
41
What about those who have harmed us?
The help we've received greatly outweighs any harm, and many came to our aid when harmed
42
Why shouldn't we hold grudges?
We and others are impermanent and subject to death, making resentment pointless
43
What does ultimate truth reveal about friends and enemies?
The Buddha sees no distinction, showing equal love and compassion to all
44
Why do relationships change?
Because friend, enemy, and stranger are mental designations, not inherent qualities
45
How are self and others dependent designations?
Like 'this side' and 'that side' of a valley, they depend on perspective
46
What do these nine points accomplish?
They cut away our ingrained feeling of entitlement and self-importance
47
What are the three types of self-centeredness?
Coarse (seeking happiness in this life), less coarse (seeking good rebirth), and subtle (seeking personal liberation)
48
Which type is always negative?
Coarse self-centeredness that considers ourselves more important and creates destructive karma
49
Why is subtle self-centeredness abandoned by bodhisattvas?
It leads one to forfeit the opportunity to attain buddhahood in favor of personal peace
50
What should we distinguish from self-centeredness?
Seeking the well-being of the conventional self that can practice and attain awakening
51
How does self-centeredness motivate the ten nonvirtues?
Lying protects ourselves, divisive speech benefits us, and other destructive acts serve self-interest
52
What emotional pain comes from self-centeredness?
All physical and emotional pain results from self-centered karmic actions
53
What negative emotions stem from self-centeredness?
Guilt, anxiety, fear, low self-esteem, and self-hatred through twisted self-importance
54
How does self-centeredness affect spiritual practice?
It makes practitioners rest complacently in nirvana instead of working for others' awakening
55
What should we do with self-centeredness?
Develop the same determination to be free from it as we do from afflictions
56
How long have we been trying self-centered methods?
Countless eons, but have not accomplished our own or others' aims
57
What would have happened if we had cherished others instead?
We would have become buddhas long ago and accomplished everyone's aims
58
How does self-centeredness interfere with world peace?
Thinking in terms of 'me versus them' instead of 'we' prevents beneficial cooperation
59
What is the most fearsome devil according to Buddhism?
The self-centered attitude because it causes us to neglect others
60
How can self-centeredness pollute seemingly good actions?
We might be kind to gain approval or praise rather than genuinely caring for others
61
What mistake should we avoid regarding happiness?
Thinking that any personal happiness makes us self-centered - happiness itself isn't the problem
62
What mistake should we avoid regarding self-care?
Thinking we must neglect ourselves to cherish others - we should respect our buddha potential
63
What would happen if we neglected ourselves entirely?
Others would have to take care of us instead of us being able to work for them
64
What creates interpersonal problems and disputes?
Self-centeredness is the source of all our relationship conflicts
65
How does self-centeredness affect our sensitivity?
It makes us extremely sensitive about ourselves and interpret everything in terms of how it affects us
66
What paranoid thoughts does self-centeredness create?
It makes us think others wish to harm us when they have no such intention
67
Why should we make examples from our own experience?
To clearly see how self-centeredness has created problems in our personal lives
68
What determination should we make?
To catch the self-centered attitude when it arises and abandon it
69
What is the best way to achieve personal happiness?
Even for selfish reasons, the best way to be happy is to take care of others
70
How does interdependence affect our happiness?
In our interconnected world, caring only for ourselves creates difficulties we'll all experience
71
What happens when we ignore our shared environment?
We create problems that future generations will have to face
72
How do other nations respond to exploitation?
Countries that exploit others evoke their anger and resentment
73
What happens to self-centered family members?
Other family members lose their wish to help them
74
What kind of society do we create through self-centeredness?
A society of unhappy people whose complaints, resentment, and stealing will affect us
75
What kind of personal relationships does self-centeredness create?
Loneliness, lack of genuine friends, and no help when we have problems
76
What happens when we are kind and fair?
Others reciprocate, making us feel cared for and respected
77
What future benefits come from cherishing others?
Good rebirth, easy realizations, and progress through the bodhisattva paths
78
How does accumulating virtue depend on others?
The perfections of generosity, ethical conduct, and fortitude all depend on sentient beings
79
Why should we feel grateful to sentient beings?
Because they are necessary for our accumulating merit and generating realizations
80
What would happen if we omitted one being from our compassion?
We cannot generate bodhicitta, putting awakening beyond our reach
81
How does cherishing others fulfill our own purpose?
By creating causes to attain a buddha's truth body
82
How does cherishing others fulfill others' purpose?
By creating causes for a buddha's form bodies that can benefit all beings
83
Who has been our enemy and who our friend?
Self-centeredness (enemy) has lived inside us comfortably while cherishing others (friend) has been kept at distance
84
What does self-centeredness whisper to us?
'If I don't take care of you, no one will' - and in our confusion we believe it
85
How can we maintain bodhicitta?
By continuously cherishing sentient beings based on valid reasons
86
What happens if we cherish others for wrong reasons?
Our affection disappears when they blame us, disagree, or act in ways we dislike
87
Why should we remember the kindness of sentient beings?
To maintain stable reasons for cherishing them regardless of their behavior toward us
88
How do the buddhas view sentient beings?
They cherish sentient beings more than themselves
89
Why should we cherish whom the buddhas cherish?
Because we take refuge in the buddhas and they practiced for eons to benefit beings
90
What would it mean to harm those the buddhas cherish?
It would be neglecting what is most valuable to the buddhas
91
What benefits will we personally experience from cherishing others?
We become the source of others' happiness and our own life becomes meaningful
92
How do others respond to our kindness?
They are drawn to us and we develop harmonious relationships
93
What happens to our reputation when we cherish others?
Others respect us and take our words to heart
94
What karmic results come from cherishing others?
Great virtuous karma bringing fortunate rebirth and future happiness
95
How does virtue affect our mind?
It fertilizes our mind so teachings enter at a deeper level
96
How do we die when we've cherished others?
Free of regrets, knowing our life was meaningful
97
What spiritual qualities develop easily?
Love, compassion, and bodhicitta come naturally
98
How do we feel when looking at any sentient being?
A feeling of warmth arises spontaneously
99
What does 'exchanging self and others' not mean?
It doesn't mean I become you or your possessions become mine
100
What attitude do we exchange?
We exchange the importance with which we hold each one
101
How do we consider others after exchanging?
As we would ourselves - wanting them happy, free from pain, successful in spiritual endeavors
102
What was previously most important vs. now?
Previously ourselves, now others are supreme
103
How do we view our own problems after exchanging?
As minor compared to others' difficulties
104
Is it possible to exchange ourselves with others?
Yes, because holding ourselves as foremost is a matter of habit, not inherent nature
105
How can relationships change from enemy to friend?
Through adopting different attitudes and becoming familiar with them
106
Why isn't feeling another's physical pain an obstacle to exchanging?
Our sense of 'my body' is also just a matter of habit and familiarity, not inherent ownership
107
What about this body is actually ours?
Nothing - the sperm and egg came from parents, the rest from food given by others
108
How are continuum and collection false?
Like a rosary or army, they're designated on parts with no inherent existence
109
Who is the real owner of suffering?
There is no inherently existent owner of suffering
110
How should we dispel suffering?
Because it hurts regardless of whose it is, we should work to eliminate all suffering
111
What about survival if we care more for others?
Survival of the most cooperative overrides survival of the fittest
112
How do ants and bees survive?
Through cooperation and caring for one another
113
What are the two main obstacles to exchanging?
Thinking self and others are inherently separate, and believing others' suffering doesn't affect us
114
How are self and others interdependent?
'Self' is only posited when 'others' is also posited, like sides of a valley
115
What analogy helps understand caring for others?
Like the hand pulling a thorn from the foot - they're parts of the same interconnected whole
116
What is a continuum?
Simply a label imputed on a collection of moments with no inherent binding
117
What is a body?
A name designated on a collection of parts with nothing inherently existent
118
How does habit create the sense of 'I'?
Through long habituation, the thought of self arose in this form devoid of inherent existence
119
What should our attitude be when working for others?
Like feeding ourselves - we don't expect rewards or feel amazed by it
120
What question represents demonic attitude?
'If I give this, what will be left for me?' - concern for own welfare
121
What question represents divine attitude?
'If I keep this, what will be left to give?' - concern for others' welfare
122
Where has all worldly joy come from?
Through wishing happiness for others
123
Where has all worldly misery come from?
Through wanting pleasure for ourselves
124
What's the difference between childish beings and buddhas?
Childish beings look out for themselves; buddhas work for others' good
125
What should we do if fear arises?
Remember it's self-centeredness being anxious about losing control; develop courage
126
How should we pace this practice?
Go at a suitable pace; pushing ourselves is counterproductive
127
What helps when we don't feel capable yet?
Focus on love and compassion, purification, merit collection, and requesting inspiration
128
How do we care for ourselves practically?
We must still care for our body and mind as one person among many
129
What's the difference between selfish and valid self-concern?
Selfish exploits others; valid cares for health and safety as one among many
130
What natural wish isn't negative?
Everyone's natural sense of wanting happiness and freedom from suffering
131
What happens as compassion and wisdom grow?
Our ability to exchange self and others increases
132
What kind of understanding is necessary?
Deep understanding through familiarization over time, not intellectual force
133
How will this practice eventually feel?
With familiarity it becomes joyful and easy instead of frightening
134
What emotions does Śāntideva suggest cultivating?
Jealousy, rivalry, and arrogance toward our self-centered attitude
135
In the exchange meditation, who is 'I' and who is 'he'?
'I' refers to other beings to be cherished; 'he' refers to our self-centered attitude
136
What contemptuous jealousy should we feel?
Resentment that our self-centered attitude makes a show of virtue while not caring about others' plight
137
How should we compete with our self-centered attitude?
Advertise others' gifts while ensuring our self-centeredness remains unknown and ignored
138
What should we conceal and what reveal?
Conceal our self-centeredness's faults; reveal others' good qualities
139
Who should be the center of attention?
Others, not our self-centered attitude
140
What arrogance should we show?
That our self-centered attitude works for others and should keep only enough to survive
141
How should we view our possessions after exchanging?
As mentally given to all beings, to be used only for their benefit
142
What useful attitude develops toward reputation?
Using any good reputation solely for others' benefit, never for arrogant self-promotion
143
What obstacles might we encounter in this meditation?
Difficulty understanding 'I' and 'he' usage, and wondering about cultivating negative emotions
144
Why cultivate seemingly negative emotions?
They're redirected toward self-centeredness instead of other beings, showing its contemptible nature
145
How should we view our present body?
As a compilation of material elements, not inherently 'I' or 'mine'
146
What is our body like according to Śāntideva?
Like an inanimate machine, clod of dirt, or log of wood
147
Why shouldn't we pamper our body?
Because treasuring it as a pleasure palace creates destructive karma through craving and hatred
148
How should we use our body?
Devote physical energy to benefiting others while caring for it properly
149
What should bodhisattvas think about their body?
'I should throw this body into the needs of all sentient beings'
150
How do bodhisattvas view physical pain?
Not distressed by it, but use it as opportunity to take care of sentient beings
151
What joy do advanced practitioners experience?
Joy greater than any self-centered happiness from transforming ordinary actions with love
152
How should monastics think when not receiving alms?
'These people are so busy, it's wonderful they notice me at all!'
153
What should monastics do with received food?
Look for poor people to share with, or mentally offer to unseen beings
154
What thoughts arise spontaneously for advanced practitioners?
Such compassionate thoughts and practices arise naturally in their minds
155
How should beginners approach these teachings?
Try to remember to think this way, even if initially fabricated
156
What is the source of taking and giving meditation?
Nāgārjuna's Precious Garland: 'May their ill deeds ripen on me and my virtues on them'
157
Who dared to publicly teach this practice?
Geshe Chekawa in the 12th century after it cured lepers
158
What text did Chekawa compose?
The Seven-Point Mind Training
159
What does taking entail?
Generating the compassionate wish to take all others' problems and suffering on ourselves
160
What motivates giving?
Love: the wish to give our body, possessions, and virtues to others for their happiness
161
How do we practice taking?
Imagine specific people's suffering leaving them as dark clouds and entering you on inhalation
162
What happens to the suffering we take?
It becomes lightning that destroys the dark lump of self-centeredness at our heart
163
What should beginners take first?
Their own future suffering - tonight's, tomorrow's, and the rest of this life
164
How do we expand the taking practice?
From self to loved ones to strangers to enemies to all beings
165
What should we take from spiritual masters?
Obstacles to their long life and successful deeds, and hindrances to the teachings
166
What appears at our heart during giving?
Beautiful light, the embodiment of love
167
What do we give first?
Our body, which transforms into a wish-fulfilling body providing everything others need
168
What does our wish-fulfilling body provide?
Precious human life, pure environment, education, good friends, and practice conditions
169
What do our possessions become?
Whatever others need for temporal happiness and conducive Dharma practice circumstances
170
What does our merit provide?
Good karma for others to progress on the path
171
What happens when giving to arhats?
Their remaining obstacles are purified and they become buddhas
172
What happens when giving to buddhas?
Our offerings transform into magnificent objects creating great bliss in them
173
How should we coordinate with breathing?
Take on suffering during inhalation, give during exhalation
174
What visualization detail can we add?
Others' suffering leaves their right nostril, enters our left; our gifts leave our right nostril, enter their left
175
How does this practice benefit others?
By nourishing conditions for their own good karma to ripen
176
What does imagining this accomplish?
Strengthens courage, love, and compassion while eliminating hesitation to help
177
When might anxiety arise?
Fearing we might actually experience others' suffering instead of just visualizing
178
How do we use this fear?
As opportunity to identify self-grasping ignorance and refute an inherently existent self
179
What should we feel after taking?
Open space, lack of wrong conception, absence of self-preoccupation
180
What should we feel after giving?
Great contentment and joy at being able to benefit sentient beings
181
When is this practice especially effective?
When sick, depressed, having practice obstacles, or when someone close is suffering
182
How can we use this for world problems?
Take on political turmoil, climate change, corruption instead of rejecting these sufferings
183
What personal example did the Dalai Lama share?
Practicing taking and giving for Chinese leaders after 2008 Tibet riots, creating stability and compassion
184
Can we actually take others' suffering?
No, but imagining it strengthens our courage and propels us toward full awakening
185
How is this practice especially suitable for sharp faculties?
It employs reasoning rather than relying on family relationships and past kindness
186
How does this method work with enemies?
Enables seeing their kindness without first transforming their appearance into relatives
187
What understanding of ultimate truth does this bring?
Loosens grasping at self by showing I and others are mere designations
188
How can the two methods be combined?
Equanimity, recognizing mothers, remembering kindness, equalizing, examining disadvantages/benefits, exchanging, taking, giving, resolve, bodhicitta
189
What order works for combining methods?
Start with seven cause-effect, then add equalizing and exchanging elements
190
What did Tsongkhapa say about bodhicitta's importance?
Whether you enter the Mahayana or not is founded entirely upon bodhicitta
191
What should we always do regarding bodhicitta?
Consider what we should do to develop it; if we haven't, don't let it remain that way
192
Whom should we associate with?
Teachers who give this teaching and friends training their minds this way
193
What should we constantly study?
Scriptures and commentaries describing bodhicitta development
194
What should we do as causes for bodhicitta?
Amass collections of merit and wisdom; clear away obstructions
195
What joy should we take?
In training our mind this way, as this work is not insignificant
196
How should we respond to ideologies of hate?
Don't fall under their sway; nourish seeds of love, compassion, and altruism
197
What story illustrates true practice?
The monk who recited taking and giving verses before execution, showing no fear or anger
198
What verse did the executed monk recite?
'Inspire me so all negativities ripen on me and I give my happiness and virtue to others'
199
Why couldn't ordinary beings do what this monk did?
They would have too much fear and anger to think of exchanging happiness for others' pain
200
What shows someone is a true practitioner?
Maintaining compassion and the taking-giving attitude even facing death
201
What should we do before starting taking and giving?
Recite the verse about taking all negativities and giving happiness and virtue
202
How did monks at Nalanda respond to being killed?
Many showed no fear when stabbed, feeling pain but responding with compassion, not anger
203
What enables such fearless compassion?
Great compassion and extensive practice of exchanging self and others
204
What research story was shared?
About monks slaughtered at Nalanda who weren't afraid, practicing fortitude through their pain
205
What determines our spiritual path trajectory?
Whether we have genuinely entered the Mahayana depends entirely on developing bodhicitta
206
What should be our life's dedication?
To contemplating and approaching conventional and ultimate bodhicitta daily
207
What is the root of all suffering?
Self-centeredness and self-grasping ignorance
208
What are the four establishments of mindfulness?
Mindfulness of body, feelings, mind, and phenomena
209
What is the purpose of meditation?
To transform the mind and develop beneficial mental qualities
210
What does 'dependent designation' mean?
Things exist only as labels applied by the mind, not inherently
211
What is a bodhisattva?
Someone who has generated bodhicitta and works for all beings' awakening
212
What are the three poisons?
Attachment, aversion, and ignorance
213
What is karma?
The law of cause and effect governing actions and their results
214
What is nirvana?
The state of liberation from suffering and cyclic existence
215
What are the three jewels?
Buddha, Dharma, and Sangha
216
What is the difference between śrāvakas and bodhisattvas?
Śrāvakas seek personal liberation; bodhisattvas seek awakening to help all beings
217
What is the Mahayana path?
The path of the bodhisattvas aiming for buddhahood to benefit all beings
218
What is mindfulness?
Present-moment awareness without distraction
219
What is wisdom (prajna)?
Direct insight into the true nature of reality
220
What is compassion (karuna)?
The wish for all beings to be free from suffering
221
What is loving-kindness (metta)?
The wish for all beings to be happy
222
What is the middle way?
Avoiding extremes of indulgence and harsh asceticism
223
What are the six perfections?
Generosity, ethics, patience, effort, concentration, and wisdom
224
What is refuge?
Taking protection in the Three Jewels as our spiritual guide
225
What is the goal of Buddhist practice?
To attain liberation from suffering for ourselves and all beings
226
What is impermanence?
The fact that all conditioned phenomena are constantly changing
227
How does self-centeredness create destructive karma?
It motivates actions like lying, stealing, and harming others to protect and benefit ourselves
228
Why does cherishing others benefit our spiritual development?
It creates merit, makes the mind fertile for realizations, and is necessary for generating bodhicitta
229
How do we overcome fear of exchanging self and others?
Recognize the fear comes from self-centeredness losing control; develop courage and go at suitable pace
230
What is the difference between the two equanimity meditations?
Regular equanimity overcomes attachment and animosity; equalizing self and others overcomes considering ourselves more important
231
How does interdependence support cherishing others?
Our happiness and suffering are interconnected; caring for others creates a better environment for everyone
232
How does the taking and giving practice work with breathing?
Inhale others' suffering as dark smoke, exhale your happiness as white light to them
233
What transforms when we practice taking?
Others' suffering becomes lightning that destroys our self-centeredness and self-grasping
234
How should we view our possessions after exchanging self and others?
As offerings to all beings, to be used only for their benefit, never with self-centered concern
235
What is the proper attitude toward our body in this practice?
Use it to benefit others without attachment, caring for it as one person among many
236
How does practicing with future suffering help?
Start by taking on your own future suffering, then expand to loved ones, strangers, and enemies
237
What happens when we give our merit to others?
It provides them with the good karma needed to progress on the spiritual path
238
How do we handle doubt about the possibility of exchanging?
Understand that holding ourselves as most important is just a matter of habit, not inherent nature
239
What role does compassion play in taking practice?
Compassion motivates the sincere wish to take on others' suffering so they may be free
240
How does love manifest in giving practice?
Love motivates offering our body, possessions, and merit for others' happiness and awakening
241
What is the relationship between self-centeredness and guilt?
Self-centeredness is the root of guilt, anxiety, and low self-esteem through unhealthy self-focus
242
How does cherishing others affect our relationships?
Others are drawn to kindness, creating harmonious relationships and mutual respect
243
What happens to our perspective when we practice taking and giving?
Our narrow, self-absorbed perspective opens into genuine love and compassion for all
244
How do we practice with people who have harmed us?
Remember the help we've received greatly outweighs any harm, and all relationships are impermanent
245
What is the purpose of the nine-point meditation?
To systematically establish why self and others are equal from conventional and ultimate perspectives
246
How does this practice prepare us for death?
We die without fear or regret, with great merit and confidence in our meaningful life
247
What is the difference between self-centeredness and caring for the conventional self?
Self-centeredness constricts our potential; caring for the conventional self supports practice and awakening
248
How do we avoid making cherishing others dependent on how they treat us?
Base our care on sound reasons like their buddha nature and need for happiness, not their behavior toward us
249
What is the role of visualization in taking and giving?
It strengthens courage, love, and compassion while eliminating hesitation to help others
250
How does understanding emptiness support this practice?
Realizing no inherent self or others exist makes cherishing all beings equally logical
251
What should we do when self-centeredness rebels against this practice?
Recognize it as the tyrannical despot losing power and courageously continue the practice
252
What is the conventional self?
The self that exists and has the capacity to practice the path and attain awakening
253
What is self-centered attitude?
An adventitious, ingrained thought that can be overcome, pretending to help but actually constricting potential
254
How should we approach learning about self-centeredness?
Recognize it as the troublemaker that creates destructive karma, not blame ourselves for being selfish
255
What should we aspire to do regarding self-centeredness?
Free ourselves from it so we and all other sentient beings won't be adversely affected
256
How are all problems in cyclic existence connected?
They are all tied to our self-preoccupation and the destructive actions it motivates
257
How does self-centeredness add to our existing pain?
By making us feel sorry for ourselves, blame others, and complain about life's unfairness
258
What is the root of guilt, anxiety, and fear?
Self-centeredness and its twisted sense of self-importance
259
How does brooding on our difficulties affect us?
Our perspective becomes narrow and turned in on itself, increasing pain and distress
260
What is subtle self-centeredness responsible for in spiritual practice?
Resting complacently in nirvana and relinquishing commitment to lead others to full awakening
261
How should we meditate on self-centeredness like afflictions?
See that it has absolutely no benefit and only harms ourselves and others
262
What determination should we develop regarding self-centeredness?
The same strong resolve to rid ourselves of it as we have to overcome afflictions
263
What is the only way to attain buddhahood's joy and benefit?
Through practicing cherishing others from the heart
264
What has self-centeredness produced throughout beginningless time?
All sorts of undesirable things while we emphasized our own welfare with improper methods
265
How long have we spent trying self-centered approaches?
Countless eons without accomplishing our own or others' aims
266
What would have happened if we had cherished others from the beginning?
We would already be buddhas having completely accomplished our aims and those of others
267
How does self-centeredness create havoc in our world?
By preventing us from thinking in terms of 'we' instead of 'me versus them'
268
What did Dr. Abdul Kalam observe about world problems?
Many are due to overly strong clinging to concepts of 'I' and 'me'
269
What is the most fearsome devil in Buddhism?
The self-centered attitude that causes us to neglect others and seek only our own happiness
270
How can self-centeredness sneak into seemingly good actions?
We might do what someone wants so they'll like us, not because we genuinely care
271
What constant awareness is necessary?
Introspective awareness to flush out self-centeredness's deceptive intrigues
272
What transformation should we make with our energy?
Transform energy restricted in self-absorption into an open heart caring impartially for others
273
What mistaken thinking should we avoid about experiencing happiness?
That any personal happiness makes us self-centered
274
What wrong conclusion exists about caring for others?
That we must suffer ourselves to sincerely care for others
275
How should spiritual practice feel?
Joyful, although requiring effort and having bumps on the road
276
What's not the problem with sense pleasures?
Happiness and pleasure themselves - they're just karmic feelings
277
What is the actual culprit regarding sense pleasures?
Self-centered attachment to them
278
What should we strive to do with self-preoccupation?
Diminish and eventually banish it so we and others will be genuinely happy
279
What mistaken notion about self-neglect should we avoid?
Thinking we must neglect ourselves entirely to cherish others
280
What doesn't changing our priorities mean?
That we should neglect our own situation entirely
281
What kind of selfishness must be reduced?
The kind that leads us to exploit others
282
What's not helpful on the spiritual path?
Disparaging ourselves
283
What is our actual aim in this practice?
To cherish all sentient beings, including ourselves
284
What would happen if we completely neglected ourselves?
Others would have to take care of us instead of us being able to work for them
285
What should we respect about ourselves?
Ourselves and our buddha potential
286
What should we discern on this basis?
The appropriate way of caring for ourselves that will support our bodhicitta practice
287
What important distinction should we remember?
We are not our self-centeredness, so don't criticize yourself for being self-centered
288
How should we view the self-centered attitude?
As our enemy, not as who we are
289
What does self-centeredness motivate karmically?
Destructive karmic actions that bring unfortunate rebirths and problems in future lives
290
What is self-centeredness the source of interpersonally?
All our interpersonal problems and disputes
291
How does self-centeredness affect our Dharma understanding?
It prevents us from understanding teachings and especially from realizing bodhicitta
292
What unhealthy sensitivity does self-centeredness create?
Makes us extremely sensitive about ourselves and interpret whatever others do in terms of how it affects us
293
What paranoid interpretations does self-centeredness cause?
Makes us think others wish to harm us when they have no such thought
294
What should we do with personal examples?
Make examples of each disadvantage from our own experience
295
What strong determination should we make about self-centeredness?
To catch it when it arises and abandon it
296
What's true even for people not interested in liberation?
Cherishing others will bring them happiness and peace in this life
297
How does modern career specialization affect our interdependence?
We must depend on one another to complete our own projects
298
What question should selfish people ask themselves?
How will we be happy in an interdependent world if we look out only for our own welfare?
299
What happens when we don't care about our shared environment?
We create difficulties and problems that future generations will experience
300
How do countries that care only for themselves affect others?
They exploit other nations, thereby evoking their ire
301
What happens to groups that work only for their own benefit?
They soon find themselves abandoned by others
302
How do family members respond to a self-centered relative?
The other members lose their wish to help him
303
What environment do we create by taking only what's good for ourselves?
Living amidst a group of unhappy people whose unhappiness will surely affect us
304
What might unhappy people around us do?
Complain, resent our success, and might even try to steal our things
305
What's the alternative result of working for society's benefit?
A better chance that those around us will be content and kind
306
What personal consequences come from being self-centered?
We will lack genuine friends and will be lonely
307
What happens when self-centered people have problems?
Others will not extend a helping hand
308
What happens when we are kind and fair to others?
Others reciprocate and as a result we feel cared for and respected
309
What future benefits come from cherishing others beyond this life?
We create constructive karma, die without fear or regret, and secure good rebirth
310
Why do spiritual realizations come easily when we cherish others?
Because our mind has been made fertile with merit
311
What spiritual progression results from cherishing others?
Bodhicitta arises and we progress through bodhisattva paths and grounds to full awakening
312
What does our accumulation of virtue depend on?
Cherishing sentient beings
313
Which perfections are dependent on sentient beings?
Generosity, ethical conduct, and fortitude all depend on sentient beings
314
Why should we feel grateful to sentient beings for our spiritual progress?
They are necessary for our accumulating merit and generating realizations
315
What do our happiness and awakening depend on?
Each and every sentient being
316
What happens if one sentient being is omitted from our love and compassion?
We cannot generate bodhicitta and awakening will be beyond our reach
317
What beings must we depend on to generate bodhicitta?
Each insect, animal, hungry ghost, hell being, human being, and deva
318
How does cherishing others fulfill our own ultimate purpose?
By creating causes to attain a buddha's truth body
319
How does cherishing others enable us to fulfill others' purpose?
By creating causes for a buddha's form bodies
320
What long-term result comes from cherishing other sentient beings?
Only benefit and never harm
321
Who has been our sworn enemy throughout beginningless time?
The self-centered attitude responsible for all our problems
322
What has this enemy been doing inside us?
Residing comfortably as if it were our best friend
323
What does our inner enemy keep whispering?
'If I don't take care of you, no one will'
324
Why do we believe this false friend?
In our confusion we accept its deceptive message
325
Who has been our true friend that we've kept at distance?
The mind cherishing others, which is the source of all happiness
326
What injustice should we rectify?
Cherish others as much as possible in our daily life
327
What does maintaining and enhancing bodhicitta depend on?
Continuously cherishing sentient beings
328
What does continuous cherishing depend on?
Understanding with valid reasons the importance of doing so
329
What happens if we cherish others because they gratify our ego?
We won't sustain that affection long and our bodhicitta will suffer
330
What will happen to our affection when others displease us?
It will dry up and be replaced by anger
331
What kind of reasons for cherishing others will withstand difficulties?
Sound reasons that help us withstand vacillations in beings' moods and behavior
332
What should we frequently remember?
The kindness of sentient beings and the benefit we receive from cherishing them
333
Why should we recall that buddhas cherish sentient beings?
Since we take refuge in buddhas, we should cherish whom they cherish
334
What would giving up cherishing sentient beings mean?
Neglecting what is most valuable to the buddhas
335
Why did each buddha practice Dharma for eons?
To attain awakening so they could be of the greatest benefit to sentient beings
336
How can we neglect those the buddhas cherish more than themselves?
We can't - it would contradict our refuge commitment
337
What should we continuously maintain toward sentient beings?
A positive attitude based on sound reasons why they're worthy of our love and compassion
338
What will contemplating the benefits of cherishing others do?
Inspire you to do so
339
What will happen when you actively cherish others?
You'll experience the benefits yourself
340
What is cherishing others the source of?
All happiness in this and future lives
341
What happens to others when we cherish them?
They are happy and your life becomes meaningful
342
What draws others to us?
Being kind to them
343
How do others respond when we cherish them?
They will respect you and take your words to heart
344
What karmic result do we create by cherishing others?
Great virtuous karma that will bring fortunate rebirth and happiness in future lives
345
How does this virtue affect our spiritual receptivity?
It fertilizes your mind so teachings will enter at a deeper level
346
How will we die if we've practiced cherishing others?
Free of regrets
347
What spiritual qualities will develop easily?
Love, compassion, and bodhicitta
348
How will we feel when looking at any sentient being?
We'll have a feeling of warmth
349
What should we add from our personal experience?
More examples of how cherishing others has benefited us
350
What have we seen by contemplating disadvantages and benefits?
That self-preoccupation is the path to suffering and cherishing others is the path to bliss
351
What do we now exchange?
The object of our cherishing, replacing self with all sentient beings
352
What does exchanging self and others not mean literally?
That I become you and you become me
353
What doesn't it mean about possessions?
That your possessions are mine and mine are yours
354
What do we actually exchange?
The attitude with which we hold each one important
355
How do we consider others after the exchange?
As we would ourselves - cherishing them, wanting them happy and free from pain
356
What was previously held as most important versus now?
Previously ourselves, now we hold others as supreme
357
How did we previously view others' misery versus now?
Previously secondary importance, now we consider our own problems as minor
358
What doubts might we have about this exchange?
Whether it's possible and whether there's benefit in doing so
359
What would make this meditation worthless?
If it were useful but not possible, or possible but not useful
360
What do we find upon examination?
That it's both possible and useful
361
Aren't living beings biologically programmed for self-interest?
No, holding ourselves as foremost is a matter of habit, not biological programming
362
Could exchanging bring about human species demise?
No, survival of the most cooperative overrides survival of the fittest
363
What example shows how attitudes can change?
Disliking and fearing someone, then becoming close friends in different circumstances
364
What causes this change in feeling?
Adopting a different attitude about the person and becoming familiar with it
365
What about not feeling others' physical pain?
Our considering this body 'mine' is also just a matter of familiarity
366
What about this body is actually ours when examined closely?
Nothing - sperm and egg from parents, rest from food given by others
367
How do we consider this body 'mine'?
Simply by habit
368
What will mindfulness of body and feelings reveal?
There is no I or mine in them - simply elements and feelings
369
What are the notions of inherent person and inherent ownership?
Our mental fabrications
370
What does Śāntideva say about continuum and collection?
They are false in the same way as a rosary and an army
371
What is there no real owner of?
Dukkha (suffering)
372
Who has control over suffering?
No one - there being no inherent owner
373
How can we distinguish between my suffering and others'?
We can't - there's no distinction at all
374
Why should we dispel suffering?
Because it hurts, regardless of whose it is
375
What is the I based on?
The collection of body and mind
376
What is the I as a continuum?
Made up of many moments
377
Where is the inherently existent I found?
Nowhere - not in the continuum or collection
378
How does the I exist?
By being merely conceived and designated
379
What can't we make a hard line between?
My dukkha and others' dukkha
380
What would happen to human species with self-concern?
Unbounded self-concern and competition lead to destruction
381
What leads to benefit of all?
Caring and cooperating with one another
382
How do ants and bees survive?
Because they cooperate and care for one another
383
What would happen if each ant refused to trust others?
All of them would soon die
384
How do humans sharing Earth flourish?
When we work for the common good
385
What happens when we think only of our own benefit?
We destroy each other
386
What are the two principal obstacles to exchanging?
Thinking self and others are inherently separate; believing others' happiness doesn't affect us
387
How do self and others depend on each other?
'Self' is posited only when 'others' is also posited
388
What's the valley analogy for self and others?
Like one side being 'this side' only when the other is 'that side'
389
What determines which side is 'this' versus 'that'?
Our perspective - where we happen to be standing
390
Are sides inherently 'this' and 'that'?
No - when we go to the other side, it becomes 'this side'
391
What's the second obstacle's faulty thinking?
That we don't need to care for others because their suffering doesn't affect us
392
What is this based on?
Seeing self and others as unrelated and entirely separate
393
What's the analogy about saving for old age?
Like thinking 'that old person is different and her suffering doesn't harm me'
394
What's the hand-foot analogy?
Like the hand refusing to pull a thorn from the foot because they're unrelated
395
Why do we think ourselves and future selves should care for each other?
Because we see them as same continuum
396
Why do hand and foot care for each other?
Because they're parts of the same body
397
What is 'continuum' actually?
Simply a label imputed in dependence on a collection of moments
398
What is 'body' actually?
A name designated in dependence on a collection of parts
399
Is there anything inherently existent in continuum or body?
No, nothing inherently existent in either
400
What binds moments of mind together?
Nothing inherent - it's simply conception and designation
401
What binds body parts together?
No inherent relationship - simply conception and designation
402
How did the thought of self arise?
In this form devoid of I, through long habituation
403
Why should the thought 'I' not be imputed on others' aggregates?
Through habit, it can be
404
What should our attitude be when working for others?
Like feeding myself - no boasting, amazement, or expecting rewards
405
What does Śāntideva say about his internal dialogue?
If I give this, what will be left for me? vs. If I keep this, what will be left to give?
406
What is the demonic attitude?
Concern for my own welfare
407
What is the divine approach?
Concern for others' welfare
408
Where has all worldly joy come from?
Through wishing happiness for others
409
Where has all worldly misery come from?
Through wanting pleasure for myself
410
What's the difference between childish beings and buddhas?
Childish look out for themselves; buddhas work for others' good
411
What happens when the mind is unripe?
The thought of exchanging self and others is frightening
412
What should we remember if fear arises?
It's the self-centered attitude anxious about losing ascendancy and control
413
What attitude should we develop?
Courageous attitude to weather that fear - it will not destroy you
414
What's important about going at our own pace?
Pushing ourselves is counterproductive
415
What should we do if we don't feel capable yet?
Focus on love and compassion, purification, merit collection
416
What else helps when we're not ready?
Request spiritual mentors and buddhas for inspiration
417
When should we return to this meditation?
When you feel more confident
418
What must we still do on a practical level?
Take care of our body and mind
419
Who is the only one who can care for our body and mind?
We are
420
Why must we preserve our precious human life?
For the sake of others
421
What's selfish versus valid regarding our well-being?
Selfish: at others' expense; Valid: caring for ourselves as one among many
422
What natural sense isn't negative?
Everyone's wanting happiness and freedom from suffering
423
When supported by wisdom, what does this induce?
Discerning causes of happiness and suffering, practicing former and abandoning latter
424
What will grow together?
Our compassion and wisdom, and our ability to exchange self and others
425
What kind of understanding is necessary for this dramatic change?
Deep understanding
426
Can we intellectually force this exchange?
No, it's not something we can force on ourselves
427
Will simply telling ourselves we should feel it work?
No, it will not change our attitude
428
What conviction is needed?
Firm conviction that self-centeredness is our enemy and cherishing others is beneficial
429
How does this conviction come?
Only through familiarization over time
430
Is there a shortcut to developing this attitude?
No shortcut
431
How will this practice feel initially versus with familiarity?
Initially frightening, but with practice becomes joyful and easy
