宗喀巴_三主要道英文版及解释-第14部分

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！



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；　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