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