Recap
We’ve been speaking about a text which is concerning the topic of how to cleanse our attitude – or lojong, mind training – called Weapon Wheel of Blades or Wheel of Sharp Weapons. This text deals with a very central theme in Mahayana, which is the exchange of self with others. Basically, it’s concerning how do we overcome our own limitations, our own selfish concern, and develop more and more concern for others and build up the positive force so that we can reach enlightenment to help everyone. In order to do that, we need to first of all overcome our own obstacles that come up from karma. The text deals particularly, in this first part, with how to do that; and then, through the method of giving and taking – tonglen in Tibetan – how to use that same type of practice on a Mahayana level so that we can help others as well.
What we are talking about here are various problems that we ourselves experience, and then looking at what are the karmic causes for them might be in our own previous behavior. If we’ve acted this way in the past – past lives, usually – that has resulted in this type of suffering or limitation of difficulty that we have in this life, then undoubtedly what ripens from karma is not just experiencing something similar happening to us, which is what’s mentioned in the text, but also the tendency to repeat that type of behavior that caused it. What the text points our is that if we’re experiencing this suffering, it’s come from this type of cause, and so in the future, we’re going to stop repeating the cause. This is dealing with our own situation, our own karmic problem. It requires, of course, paying attention and really seeing what’s going on with our behavior. It requires, when we notice ourselves acting in one of these destructive ways, to do as Shantideva says in Engaging in Bodhisattva Behavior, which is to act like a block of wood: just don’t do it, restrain from doing it. That’s what ethical self discipline is all about: restraining from acting in a destructive way, because we have this caring attitude, we take seriously that if we act in a destructive way, it’s going to just perpetuate more and more problems and suffering, which is not only unpleasant for us but it also limits our ability to help others. If we have serious problems, how can we help others? If we have sicknesses or diseases or nobody listens to us or people cheat us and so on, and always criticizing us, we can’t possibly really help others – nobody will believe us, for example.
We look at it on this level of our own problem – that’s the first step; and then the second step is that we extend it to thinking of everybody else. We do the practice called tonglen – giving and taking – which is to take on that problem from everybody else as well who’s having a similar problem, and giving them the solution, which is same thing as we would give ourselves: not engaging in that type of behavior anymore. This is done for purposes on two different levels: one level is of the purpose is to overcome our selfishness with which the ego – big, strong, false, solid ego – says, “I don’t want to deal with other people’s problems.” By taking on this problem of theirs and dealing with it as if it were our own problem – that, in a sense, helps us to overcome this selfishness with which we resist and say, “I don’t want to do it.” That can be done with all sorts of visualizations – taking on the problem from others in a visualized form of nasty things, dirty substances, and so on, which we have resistance against: “I don’t want to take this into me.” We actually imagine that as we breathe in, it comes to our heart and dissolves, so that that resistance is gone. Then as the heart calms down, we can give other happiness.
That’s one level but that’s a difficult level – although it’s a useful level – and the difficulty there is if we don’t have some understanding of voidness. If we think just in terms of a solid “me” and “I’m taking on the problems of the world,” then we can do this as a martyr: “I’m the great bodhisattva saving the world.” It could become a big ego trip, and that can produce some problems as well. So, we have to combine it with some understanding of voidness, and the way that we do that is to consider how, when we think of “me,” there’s no need to limit that “me” just to this body, because for instance we can identify with a much larger group. It’s totally appropriate to say, “I am an inhabitant of Berlin,” “I am a Berliner,” so I think in terms of the problems of people in Berlin; or “I am a German” or “I am a Costa Rican” or “I am a Columbian” or whatever. That’s also an appropriate basis for saying “me,” and we would think in terms of the problems that all German would face; or, “I am a man,” “I am a woman,” “I am a human being,” “I am a sentient being” – a limited being – and in that way, it’s also appropriate to think of the problems that face all of humanity or all of life as my problem, because we all share that same problem.
If we think in terms of that, in terms of all the problems that are mentioned here in the text, then it is appropriate that we consider the same problem that everybody has. It’s not just me alone. When we think in terms of me alone having a problem, then we think “poor me” and it makes it much more difficult. Whereas if we think in terms of everybody having this problem – “I’m not alone” – and we think of what would be a solution for everybody, and then we imagine, “I wish everybody could solve their problem like this and I will of course try to solve it in myself as well like this” – this is a much more productive way of dealing with it. It makes us have much less suffering, mentally at least, with this problem, and it helps very much on the path to enlightenment in terms of thinking to help everybody with their problems. This is the basic type of practice that we’re going here; it’s sort of a review of what we’ve been doing.
We have been going through the text, and we have two translations here that I’ve done myself: one is an old translation done about thirty years ago, which was a more poetical translation and not very literal; and a new translation that I’ve been working on, which is more literal one. We’ve been looking at both and then dealing with the verse.