Exchanging oneself with others

The instructions on exchanging oneself with others consist of five main points: 1. Equalising oneself with others 2. The disadvantage of cherishing oneself 3. The advantages of cherishing others 4. The actual thought of exchanging oneself with others 5. The meditation on giving and taking (tong-len)

The Seven-Point Cause-and-Effect Instruction

As for the seven points of the cause-and-effect instruction, one begins by meditating on equanimity and then proceeds through the following steps: 1. Recognising all sentient beings as one's mother 2. Recognising the kindness of mother sentient beings 3. Repaying their kindness 4. Affectionate love 5. Great compassion 6. The extraordinary intention 7. Bodhicitta

Combined 7 point Cause & Effect Instruction with Exchanging Oneself with Others
How do we merge the two techniques into eleven steps? (1) First of all you meditate on equanimity, visualising a friend, enemy and stranger. (2) The second point is to recognise all sentient beings as your mother, by using the reasoning of the beginningless nature of the mind and by reflecting on different quotations. (3) Third is recognising the kindness of sentient beings when they were your mother, just as your mother of this life is kind to you in the beginning, middle and end. (4) Next is the uncommon point of recollecting the special kindness of sentient beings when they were not your mother. Then you meditate on: (5) the equality of self and others, (6) the disadvantages of the self-cherishing thought; and (7) the advantages of cherishing others.

(8) Following that, with a mind filled with compassion, you do the meditation of taking upon yourself all the sufferings of sentient beings, and later incorporate this meditation with the breath. (9) Then with a mind of incredible love, you give all sentient beings all your goodness and roots of virtue, sending these out with the breath as you exhale. 10) At this point you generate the extraordinary intention by thinking, "I have been meditating on taking upon myself the suffering of all sentient beings and giving them all my goodness and roots of virtue, but this has been only on the level of visualisationit hasn't actually happened, but I am definitely going to make it happen in reality. I myself will definitely take on the suffering of all sentient beings and give them all the roots of virtue and happiness that they wish for." Thinking this way you generate a very special sense of responsibility. 11) In order to fulfill this responsibility, you generate bodhicitta: "I am going to become a Buddha in order to help all sentient beings."