宗喀巴_三主要道英文版及解释-第13章

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　enjoyment；　then　our　mind…state　bees　perturbed；　we　wish　to　pete　with　them；　we　generate　jealousy　towards　them；　we　generate　covetousness　towards　the　enjoyments　which　they　might　possess。　And　if　they　have　any　kind　of　difficulty　whatsoever　then　we　greatly　rejoice；　and　we　are　praying　that　it　might　increase　and　so　forth。　So　with　a　mind　which　is　so　one…sided；　it　is　almost　impossible　to　bring　about　this　mind　which　recognises　all　sentient　beings　as　having　been　one's　kind　mother。　So　initially　we　need　to　equalise　all　sentient　beings；　we　need　to　view　them　all　in　an　equal　light。　And　then　through　having　an　equal　attitude　towards　all　sentient　beings；　whether　they　be　kind　or　difficult　towards　us；　then　on　the　basis　of　that　view；　we　are　able　to　engage　in　the　practices　which　will　bring　about　this　mind　striving　for　full　awakening；　or　the　mind　of　bodhicitta。　So　then　initially　we　need　to　make　the　ground；　or　the　field；　within　which　we　are　going　to　plant　the　causes　which　will　give　rise　to　bodhicitta；　or　the　mind　aspiring　striving　for　enlightenment　for　the　benefit　of　all　sentient　beings。　You　may　then　wonder　–　isn’t　this　a　case　of　a　numerical　miscalculation　–　surely　there　are　seven　causes　and　one　effect？　But　this　is　not　the　case　–　there　are　six　causes　but　the　six　causes　are　like　seeds　which　need　to　be　planted　in　a　field。　So　here　the　‘field’　is　one　of　an　equal　view　of　equanimity　towards　all　sentient　beings；　then　within　that　field；　the　causes　which　will　give　rise　naturally　to　the　mind　aspiring　to　full　enlightenment　are　then　planted。　So　initially　one　needs　to　clean　out　or　make　ready　the　field；　or　the　bed；　and　then　slowly　plant　the　seeds　serially　in　that。

Previous　lives

In　order　to　develop　this　mind　which　views　all　sentient　beings　in　an　equal　light；　one　needs　to　view　one's　friends　as　friends　in　this　lifetime；　but　then　contemplate　that　in　a　previous　existence　they　may　have　been　one's　worst　enemies；　and　those　who　caused　one　a　great　amount　of　difficulty　and　harm。　Then　with　regard　to　one's　enemies；　one　can　contemplate　that　in　a　previous　existence；　these　individuals　may　have　been　those　who　were　extremely　kind　to　one；　having　been　one's　kind　parents　and　so　forth。　So　here　then　we　are　talking　about　previous　existences；　we　are　not　limiting　ourselves　to　this　life　in　and　of　itself。

So　in　order　for　this　to　have　some　weight　behind　it　we　need　to　contemplate　the　existence　of　previous　lives；　and　to　do　this　we　should　utilise　the　reasoning　that　is　given　in　the　Pramanavarttika：　The　first　moment　of　awareness　of　a　fetus　has　a　preceding　moment　which　is　similar　to　it。　The　root　text　of　that　book　tells　us　to　separate　what　we　know　as　the　‘body’　and　‘mind’；　and　then　look　at　the　causes　of　both　of　them。　If　we　look　at　the　cause　of　our　present　physical　form；　then　that　is　the　sperm　of　the　father　and　the　blood　of　the　mother　ing　together；　that　is　the　substantial　cause　of　our　human　form。　But　this　in　and　of　itself　is　not　enough　…　there　has　to　be　something　else　added　to　that　in　order　for　a　live　human　being　to　then　develop　in　the　mother's　womb　and　be　born　…　and　this　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　ne