宗喀巴_三主要道英文版及解释-第10章

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is　the　consciousness　which　has　to　enter　into　that　mixture；　and　then　when　the　three　factors　are　plete；　the　fetus　can　start　to　grow　and　develop　in　the　mother's　womb。

So　this　first　moment　of　awareness　is　a　consciousness；　a　mind；　and　its　substantial　cause　should　be　one　which　is　concordant　with　it；　that　is　to　say；　it　should　be　another　moment　of　consciousness。　Now　that　moment　of　consciousness　doesn’t　e　from　the　white　substance　from　the　father　or　the　red　substance　from　the　mother；　but　rather　es　from　what　is　known　as　the　'intermediate　state　being'；　or　the　'bardo　being'。　So　at　that　point　then；　the　bardo　being　ceases　to　be　and　that　consciousness　then　enters　into　the　white　and　red　mixture。　So　it　is　not　the　case　that　minds　e　out　of　nowhere　and　then　disappear　again；　rather　they　e　into　being　through　dependence　upon　a　cause；　which　is　a　substantial　cause　which　is　similar　to　them。　So　if　we　understand　that；　we　trace　back　our　existence　…　the　time　we　were　born；　the　time　when　we　were　in　the　mother's　womb；　and　then　the　time　of　the　three　（that　is　to　say　the　white　and　the　red　liquids　and　then　the　consciousness　ing　together）；　the　moment　before　that　when　we　were　what　is　known　as　an　intermediate　state　being。　And　then　if　we　trace　the　intermediate　state　being's　consciousness　back　to　the　principal　cause　of　that；　which　is　the　person　who　is　passing　away；　and　then　if　we　trace　that　last　moment　of　a　human　being's　life　back　to　birth；　and　so　on。　So　we　see　that　there　is　not　an　end　to　one's　previous　existences。　So　that's　why　it　is　said　that　consciousness　in　and　of　itself　doesn't　have　a　beginning　but　it　does　have　an　end；　in　the　sense　that　when　we　achieve　full　enlightenment；　at　that　point；　we　won't　be　under　the　control　of　the　afflictive　emotions　and　karma。　So　we　will　be　free　of　being　a　consciousness　which　is　wandering　under　the　control　of　others…

So　through　this　we　can　see　not　only　ourselves　having　a　mind　which　is　without　beginning；　but　all　other　sentient　beings　also　having　a　similar　mind；　also　having　worn　various　forms　in　the　past；　having　acted　out　various　parts　of　mothers　and　fathers　and　so　forth　in　the　past。　So　through　this　continual　contemplation；　our　initial　feeling　that　'I　think　there　is　a　past　life；　I　think　there　might　be　a　future　life'　bees　stabilised。　Through　having　stabilised　this　view；　we　can　see　that　it　is　very　feasible　that　those　who　are　close　to　us　now　have　in　past　existences　been　our　enemies；　and　those　who　are　our　enemies　now　have　at　some　point　in　the　past　been　very　kind　to　us。　So　through　this　repeated　contemplation　we　will　start　to　view　from　our　side　sentient　beings　in　an　equal　light。　Thus　we　will　develop　the　view　of　equanimity　to　all　sentient　beings。

Reasonings　and　views　to　bring　about　the　mind　of　equanimity

Developing　this　mind　which　views　all　sentient　beings　equally；　one　should　strive　to　develop　these　reasonings　and　views　within　oneself　to　bring　about　the　field　within　which　we　are　going　to　plant　the　seeds　for　bodhicitta。　So　then　through　having　contemplated　the　reasonings　which　bring　about　the　correct　mind　which　understands　the　actual　nature　of　past　and　future　lives；　then　let　us　try　to　bring　about　this　mind　of　equal　view　towards　all　sentient　beings。

Neutral　person

So　in　order　then　to　bring　this　about；　we　need　to　have　a　starting　point；　or　a　reference　point；　and　one　of　the　very　important　pith　instructions　is　to　view　somebody　to　whom　one　has　no　particular　attraction　or　aversion；　an　ordinary　person　which　one　may　have　just　seen　on　the　street　one　day；　and　then　view　that　person　in　front　of　oneself　with　the　motivation　that　'I　am　going　to　develop　a　mind　of　equanimity　towards　that　individual'。　One　begins　the　contemplation　that　this　individual　is　one　whom　I　may　have　known　well　in　a　previous　existence。。。　Contemplate　the　reasons　why　that　person　has　had　previous　existences；　how　we　may　have　had　relationships　with　that　individual　in　the　past；　be　it　a　good　relationship　or　a　bad　relationship。　Then　after　having　meditated　upon　the　various　reasonings　which　we　have　gone　through；　the　mind　of　equanimity　will　start　to　arise　within　one's　mind；　or　being。

Then　we　need　to　view　not　only　those　to　whom　we　have　no　particular　affinity　but　also　those　friends　which　bring　about　desire；　and　those　enemies　which　bring　about　self…grasping；　anger　and　the　rest　of　the　destructive　emotions。　So　when　we　engage　in　these　contemplations；　we　can　do　it　in　either　a　vast　way　or　an　abbreviated　way。　If　we　do　it　in　a　vast　way　then　…　viewing　somebody　whom　we　have　no　particular　attachment　or　aversion　to；　on　either　side　of　that　person　we　can　visualise　different　kinds　of　friends　and　different　kinds　of　enemies。　Let's　say　we　make　a　division　into　three　…　those　to　whom　we　are　very　attached；　very　close　to；　then　those　whom　we　are　quite　close　to；　and　then　those　whom　we　have　some　vague　feeling　of　closeness　towards。　Then　the　same　with　enemies　…　we　can　have　our　very　great　enemies；　then　a　'middling'　enemy；　and　then　someone　who　might　have　said　at　one　time　or　another　something　unpleasant　to　us；　a　'slight'　enemy。

Slight　Enemy

So　then　viewing　first　of　all　the　slight　enemy；　we　can　contemplate　that　at　the　present　moment；　having　engaged　in　negative　actions　in　the　past　one　is　experiencing　the　negative　result　of　such　an　action；　and　that　negative　result　is　causing　us　to　have　some　slight　rift　between　us；　to　cause　some　slight　unpleasantness　between　us。　Then　contemplate　how　in　the　past　this　individual　I　am　visualising；　this　slight　enemy；　has　been　incredibly　kind　to　me；　as　kind　as　my　mother　of　this　life。　Then　they　have　also　been　a　harsh　enemy；　they　haven't　always　been　in　this　slight　enemy　situation；　but　owing　to　the　change　of　circumstances　brought　about　through　the　ripening　effect　of　previously　accrued　negative　karma；　the　experience　one　is　having　with　that　individual　is　one　which　is　slightly　unpleasant。　So　using　the　reasonings　which　we　went　through　earlier；　remove　that　feeling　of　slight　aversion　and　bring　it　into　a　neutral　state　by　contemplating　how　that　individual　has　been　incredibly　kind　and　also　quite　nasty　to　one　in　a　previous　existence；　just　like　the　person　to　whom　one　has　a　neutral　feeling。

Slight　Friend

And　then　thirdly；　we　look　to　somebody　who　is　quite　close　to　us；　someone　who　may　have　just　said　something　pleasant　to　us；　somebody　whom　we　feel　slightly　close　to。　In　the　past　we　have　perhaps　developed　some　kind　of　positive　karma；　the　ripening　result　of　which　is　that　we　have　had　some　kind　of　slightly　pleasant　encounter　with　such　an　individual。　Then　using　the　lines　of　reasoning；　we　can　lessen　our　desirous　attachment　towards　that　person　to　whom　we　have　a　slight　affinity。

Then　we　can　go　back　to　contemplating　the　neutral　person　in　the　middle　and　go　on　to　（if　we　are　doing　it　in　an　abbreviated　way）　view　one's　harsh　enemies　of　this　life；　those　whom　one　has　a　really　bad　relationship　with。　And　then　we　can　view　those　to　whom　we　are　particularly　close；　for　example　our　partners　or　our　parents　and　so　forth。　So　whether　we　do　that　using　a　threefold　division　of　slightly　close；　mediocrely　close　and　greatly　close；　or　just　an　abbreviated　one　of　quite　close　and　very　close；　it　doesn't　matter；　but　we　should　do　this　serially；　using　the　lines　of　reasoning　upon　each　of　those　individuals；　and　then　through　utilising　those　lines　of　reasoning；　bring　about　an　equal　view　towards　all　sentient　beings。　Thus　we　develop　and　achieve　the　mind　of　equanimity。

Dealing　with　the　individuals　who　are　our　worst　enemies　…　we　might　be　in　such　a　predicament　that　even　the　thought　of　them；　bringing　their　appearance　to　mind；　causes　us　to　generate　great　anger；　and　the　moment　when　we　see　them；　we　generate　anger；　and　the　moment　they　see　they　us；　again　they　generate　anger；　and　you　want　to　engage　in　some　particular　action　which　will　bring　harm　to　that　enemy　and　vice　versa。　This　kind　of　attitude　is　one　which　is　quite　mistaken　because　just　through　seeing　such　an　enemy　or　them　seeing　you；　through　developing　anger　through　seeing　that　individual's　form；　what　one　is　doing　is　continually　familiarising　oneself　with　the　destructive　emotion　of　anger

…And　that　this　is　not　something　which　is　beneficial　to　ourselves。　So　then　we　should　make　the　resolve　that　'I　am　not　going　to；　just　as　habit　would　dictate；　give　rise　to　this　mind　of　anger　towards　this　sworn　enemy　which　I　have；　rather；　I'm　going　to　engage　in　the　practice　of　developing　equanimity　towards　that　individual'。　So　then　using　the　reasonings　which　we've　gone　through；　contemplate　that　this　is　just　the　ripening　effect　of　previously　accrued　negative　karma　through　which　we　are　experiencing　…　both　of　us　…　great　difficulties。　And　this　is　only　a　kind　of　temporary　state；　in　that　in　the　previous　existence；　this　person　has　been　incredibly　kind　to　me；　as　kind　as　a　mother　or　a　very　close　friend　or　a　partner；　and　this　is　only　a　kind　of　temporary　state　which　is　just　brought　about　through　the　interconnectedness　of　actions　and　cause　and　effect。　Then；　through　this；　we　lessen　our　aversion　towards　that　enemy　and　rather　bring　them　into　the　fold　of　those　towards　whom　we　have　an　equal　view；　a　mind　of　equanimity。　Then　lastly；　those　individuals　whom　we　are　very　close　to；　those　whom　we　are　very　attached　to　…　these　individuals　are　ones　which　may　be　our　parents　or　our　partners　and　so　forth。　Then　we　should　contemplate　in　a　similar　fashion：　These　individuals　are　ones　whom　we　enjoy　a　good　relationship　with　at　the　moment　but　this　in　and　of　itself　is　only　temporary；　at　most；　its　time…limit　will　be　this　life　only。　So　again　using　reasonings　which　we've　gone　through：　In　a　previous　existence　I　have　been　an　enemy　to　this　person；　they　have　been　very　unkind　and　difficult　to　me；　they　have　been　my　parents　and　so　forth。　Through　this　contemplation　then；　our　attachment　to　that　individual　lessens　and　then　we　finally　bring　them　into　the　fold　of　all　sentient　beings　towards　whom　we've　developed　this　equal　view　of　equanimity。

So　it's　very　important　that　when　engaging　in　this　meditation；　we　do　it　in　a　serious　and　serial　way。　'Serious'　in　the　sense　that　we　engage　in　the　practice；　and　once　we've　developed　some　kind　of　taste　for　that　practice　then　we　move　onto　the　next　part　…　we　don't　just　do　it　in　a　kind　of　haphazard　way。　Because　if　we　just　make　the　prayer　…　'May　I　e　to　view　all　sentient　beings　in　an　equal　state；　free　of　anger　and　attachment；　holding　some　as　close　and　some　as　far　away'；　and　then　making　the　request　to　the　spiritual　master　to　bless　one's　mind…stream　so　that　this　view　will　e　about；　then　that's　as　far　as　it　will　go　…　it　will　just　be　a　prayer。　So　some　days　it　might　go　well　and　other　days　it　might　go　poorly。　But　if　this　is　the　case；　then　one　has　no　real　chance　of　developing　the　causes　for　bodhicitta　because　one　hasn't　really　developed　the　proper　field　within　which　these　seeds　are　to　be　planted。　So　it　cannot　be　over…emphasised　how　much　one　should　strive　at　developing　this　field　and　then　one　should　set　about　planting　the　seeds　within　that　field。　Otherwise；　some　days　one's　practice　might　go　well　whereas　other　days　it　will　go　very　poorly；　and　thus　one's　request　to　the　lama　to　bless　one；　so　that　one　develops　the　mind　of　equanimity；　free　of　anger　and　attachment；　which　holds　some　as　close　and　some　as　far；　will　just　be　mere　words。

The　recognition　of　all　sentient　beings　as　one's　kind　mothers

So　then　having　developed　this　equal　view　towards　all　sentient　beings；