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ch 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 the experience of being our mother。 Then when； through familiarisation； this view bees stable； we can move on to the next part。
Remembering the kindness of one's mother
So then just viewing all sentient beings as having been one's mother in the past is nothing much in and of itself； rather this is just providing the basis for the following two contemplations … that is； remembering the kindness of one's mother and then wishing to repay that kindness。 So the word 'mother' when we contemplate that； evokes images of somebody who has been incredibly kind to one； for example young children always cry for their mothers and so forth。 So then if we contemplate how our mother of this life has been incredibly kind to us； then the reasoning will follow that； equally； in previous existences how all sentient beings； at the time that we were undergoing the experience of a parental relationship； were equally as kind to us as the mother of this life。
So then if we look at the initial stages when we are a fetus in the womb： the person who was carrying us； our mother…to…be； was very strict in her diet； was very strict in the amount of work she would engage in； would be very careful about going here and there because she didn't want to bring any harm to the child she was carrying。 Then at the time of birth； as it says in the scriptures； the bones are moved by the very birth of the child。 These days it’s probably less painful than it was in the past because we often hear accounts of mothers dying during childbirth。 Then at the time of birth； a child's flesh is very tender and the child can only be held in a very delicate； very soft way； can only be held in very fine cloth and so forth； all of which is provided for by one's kind mother。 And then as one starts to grow； our mother continually takes care of us； feeding us with milk from the breast； and clearing away mucus from the nose with her hands； removing excrement and so forth； continually watching over us； and making sure we are not in any kind of minor distress； making sure that we have a full stomach； that we are not on any rough surface and so forth。 And then as we start to develop as a child； we learn to crawl； then it is said that the mother is continually looking for hundreds of ways to protect the child from the world； in the sense that in your house there might be a fire and the child might crawl towards the fire or it might crawl out of a door； crawl onto a road where it might be hurt by cars； or might crawl near to the stairs。 So every day the mother is continually protecting us from hundreds of dangers or hundreds of difficult situations。 Not only giving us a physical protection in the early years； but also then later in life helping us to turn from a child into an adult； aiding us with education； giving money for our education and so forth。 All of this is not something that appeared from nowhere but rather something which is brought about solely through the kindness of one's mother。 So using the mother of this life as an example； then we should engage in the practice of bringing to mind the kindness which we have been shown。
Wishing to repay such kindness； mind of great love； mind of great passion
Then through recalling the kindness of one's parent sentient beings； we should not just leave it at that； but rather use that as the starting point to wish to repay such kindness which has been shown to us。 We might think that we can repay the kindness of our parent sentient beings by giving some food or some clothing or a place to stay； but that is limited in the sense that it is only something which might be utilised or enjoyed in this life； and this life alone。 Rather if we view sentient beings in the sense that sentient beings all； like ourselves； desire to have happiness and the causes of happiness and desire to be free of suffering and the causes of suffering。 So if we were really to repay the kindness of parent sentient beings； it would be most beneficial if we could bring about the causes for happiness and their result for our parents； and bring about the removal of suffering and the causes of suffering for our kind parent sentient beings。 So in order to do this one needs to develop heart…warming love … wishing them to have happiness and its causes； and passion … wishing them to be free of suffering。 The plight of sentient beings in echoed is Shantideva's book； The Bodhicaryavatara； where it says；
Although desirous of happiness；
through the force of ignorance；
they destroy its causes like an enemy。
Although not wishing dissatisfaction；
they joyfully enter its path。
So what Shantideva is saying is that sentient beings； although desirous of happiness； do not know the causes which bring about happiness； and more often than not； destroy the causes of happiness like they would destroy an enemy because of being blinded by ignorance and confusion。 And then through this confusion； they joyfully enter the pathway which will lead to the state of dissatisfaction。
Superior intention
Then through wishing others to have happiness and its cause （which