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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； one should then familiarise oneself with this view until it bees stable within one's mental continuum； or mind； and then one should strive to develop the first of these six causes which is the recognition of all sentient beings as one's kind mothers。 So then the meditation scenario is similar to what we've gone through： initially we pick someone with whom we have no particular relationship； then an enemy； then one to whom we have a particularly close affinity； and then use the lines of reasoning which we have gone through previously … that just as I have had beginningless lives； so in the same way the individual whom I'm bringing to mind in front of me has had countless previous existences。 Then in those existences； we have not just e out of thin air； but rather we were born from our mother's womb。 So as we equally are the same in having had beginningless existences； then we are also the same in that we have also had a beginningless； or countless； number of mothers。 So if we put two 'countlesses' together； they kind of fall one on top of the other； so it's very likely that this person in front of oneself has been； at some point； one's kind mother。 And then through that kind of contemplation； we e to generate the mind or belief that the individual whom one is visualising； has at some point in the past had the experience of being one's mother； and then we stabilise this belief until this es a part of our being。 And then after that has been stabilised； we move our attention towards our enemies； and then to those to whom we are close and again use the same lines of reasoning – that just as I have had countless previous existences； they too have had countless previous existences； and during those existences； we were not born from nowhere but rather we were born from a mother。 So then it is extremely likely that this individual has been my kind mother in a previous existence。 And then we continually familiarise oneself with this view that all sentient beings throughout space have had in a previous existence