With a determination to achieve the highest aim
For the benefit of all sentient beings
Which surpasses even the wish-fulfilling gem,
May I hold them dear at all times.
by His Holiness the Dalai Lama
These four lines are about cultivating a sense of holding dear all other sentient beings. The main point this verse emphasizes is to develop an attitude that enables you to regard other sentient beings as precious, much in the manner of precious jewels. The question could be raised, “Why do we need to cultivate the thought that other sentient beings are precious and valuable?”
In one sense, we can say that other sentient beings are really the principal source of all our experiences of joy, happiness, and prosperity, and not only in terms of our day-to-day dealings with people. We can see that all the desirable experiences that we cherish or aspire to attain are dependent upon cooperation and interaction with other sentient beings. It is an obvious fact.
Similarly, from the point of view of a practitioner on the path, many of the high levels of realization that you gain and the progress you make on your spiritual journey are dependent upon cooperation and interaction with other sentient beings. Furthermore, at the resultant state of buddhahood, the truly compassionate activities of a buddha can come about spontaneously without any effort only in relation to sentient beings, because they are the recipients and beneficiaries of those enlightened activities. So one can see that other sentient beings are, in a sense, the true source of our joy, prosperity, and happiness. Basic joys and comforts of life such as food, shelter, clothing, and companionship are all dependent upon other sentient beings, as is fame and renown. Our feelings of comfort and sense of security are dependent upon other people’s perceptions of us and their affection for us. It is almost as if human affection is the very basis of our existence. Our life cannot start without affection, and our sustenance, proper growth, and so on all depend on it. In order to achieve a calm mind, the more you have a sense of caring for others, the deeper your satisfaction will be. I think that the very moment you develop a sense of caring, others appear more positive.
This is because of your own attitude. On the other hand, if you reject others, they will appear to you in a negative way. Another thing that is quite clear to me is that the moment you think only of yourself, the focus of your whole mind narrows, and because of this narrow focus uncomfortable things can appear huge and bring you fear and discomfort and a sense of feeling overwhelmed by misery. The moment you think of others with a sense of caring, however, your mind widens.
Within that wider angle, your own problems appear to be of no significance, and this makes a big difference. If you have a sense of caring for others, you will manifest a kind of inner strength in spite of your own difficult situations and problems. With this strength, your problems will seem less significant and bothersome. By going beyond your own problems and taking care of others, you gain inner strength, self-confidence, courage, and a greater sense of calm. This is a clear example of how one’s way of thinking can really make a difference.
The Guide to the Bodhisattva’s Way of Life (Bodhicaryavatara) says that there is a phenomenological difference between the pain that you experience when you take someone else’s pain upon yourself and the pain that comes directly from your own pain and suffering. In the former, there is an element of discomfort because you are sharing the other’s pain; however, as Shantideva points out, there is also a certain amount of stability because, in a sense, you are voluntarily accepting that pain. In the voluntary participation in other’s suffering there is strength and a sense of confidence. But in the latter case, when you are undergoing your own pain and suffering, there is an element of involuntariness, and because of the lack of control on your part, you feel weak and completely overwhelmed. In the Buddhist teachings on altruism and compassion, certain expressions are used such as “One should disregard one’s own well-being and cherish other’s well-being.”
It is important to understand these statements regarding the practice of voluntarily sharing someone else’s pain and suffering in their proper context. The fundamental point is that if you do not have the capacity to love yourself, then there is simply no basis on which to build a sense of caring toward others. Love for yourself does not mean that you are indebted to yourself. Rather, the capacity to love oneself or be kind to oneself should be based on a very fundamental fact of human existence: that we all have a natural tendency to desire happiness and avoid suffering. Once this basis exists in relation to oneself, one can extend it to other sentient beings. Therefore, when we find statements in the teachings such as “Disregard your own well-being and cherish the well-being of others,” we should understand them in the context of training yourself according to the ideal of compassion. This is important if we are not to indulge in self-centered ways of thinking that disregard the impact of our actions on other sentient beings.
As I said earlier, we can develop an attitude of considering other sentient beings as precious in the recognition of the part their kindness plays in our own experience of joy, happiness, and success. This is the first consideration. The second consideration is as follows: through analysis and contemplation you will come to see that much of our misery, suffering, and pain really result from a self-centered attitude that cherishes one’s own well-being at the expense of others, whereas much of the joy, happiness, and sense of security in our lives arise from thoughts and emotions that cherish the well-being of other sentient beings. Contrasting these two forms of thought and emotion convinces us of the need to regard other’s well-being as precious.
There is another fact concerning the cultivation of thoughts and emotions that cherish the well-being of others: one’s own self-interest and wishes are fulfilled as a by-product of actually working for other sentient beings. As Je Tsong Khapa points out in his Great Exposition of the Path to Enlightenment (Lamrim Chenmo), “the more the practitioner engages in activities and thoughts that are focused and directed toward the fulfillment of others’ well-being, the fulfillment or realization of his or her own aspiration will come as a by-product without having to make a separate effort.” Some of you may have actually heard the remark, which I make quite often, that in some sense the bodhisattvas, the compassionate practitioners of the Buddhist path, are wisely selfish people, whereas people like ourselves are the foolishly selfish. We think of ourselves and disregard others, and the result is that we always remain unhappy and have a miserable time. The time has come to think more wisely, hasn’t it? This is my belief. At some point the question comes up, “Can we really change our attitude?”
My answer on the basis of my little experience is, without hesitation, “Yes!” This is quite clear to me. The thing that we call “mind” is quite peculiar. Sometimes it is very stubborn and very difficult to change. But with continuous effort and with conviction based on reason, our minds are sometimes quite honest. When we really feel that there is some need to change, then our minds can change. Wishing and praying alone will not transform your mind, but with conviction and reason, reason based ultimately on your own experience, you can transform your mind. Time is quite an important factor here, and with time our mental attitudes can certainly change. One point I should make here is that some people, especially those who see themselves as very realistic and practical, are too realistic and obsessed with practicality.
They may think, “This idea of wishing for the happiness of all sentient beings and this idea of cultivating thoughts of cherishing the well-being of all sentient beings are unrealistic and too idealistic. They don’t contribute in any way to the transformation of one’s mind or to attaining some kind of mental discipline because they are completely unachievable.” Some people may think in these terms and feel that perhaps a more effective approach would be to begin with a close circle of people with whom one has direct interaction. They think that later one can expand and increase the parameters. They feel there is simply no point in thinking about all sentient beings since there is an infinite number of them. They may conceivably feel some kind of connection with their fellow human beings on this planet, but they feel that the infinite sentient beings in the multiple world systems and universes have nothing to do with their own experience as an individual. They may ask, “What point is there in trying to cultivate the mind that tries to include within its sphere every living being?” In a way that may be a valid objection, but what is important here is to understand the impact of cultivating such altruistic sentiments. Continue reading →
