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at peaceful or joyful； but then as soon as that is over with； the experience changes into something other than what it initially was。 So viewing the cycle of existence； or samsara； as the product of contaminated actions； contaminated destructive emotions and so forth； then we should strive to put an end to all dissatisfaction and the causes of that dissatisfaction； not just one particular kind of those various kinds of dissatisfaction。 We should strive to abandon the whole of the cycle of existence； and this is echoed in the prayer to the lineage gurus of the Lam Rim genre of teachings by Tsong Khapa when he says that one should strive to abandon the cycle of its existence through seeing its faults； through seeing how it is impermanent and through seeing how it is not something that is very stable。
BODHICITTA
So then through contemplating the faults of the cycle of existence and then generating a mind which wishes to abandon those faults and the sufferings ing therefrom； one can strive in the practice of generating the mind which cognises selflessness； （whether it be selflessness of persons or selflessness of phenomena； or emptiness； whatever you like to designate that nature of reality）。 Then through that one can achieve the state of nirvana or the state of cessation。
So this state of cessation then … you may wonder 'can I remain in this state？' But if we contemplate this； what is known as a 'lesser'； enlightenment is not the full fruition of one's endeavours towards generating qualities and abandoning negativities within oneself。 That is to say one hasn’t brought to a final fruition one’s spiritual path； and with regard to others； one hasn’t brought about any final stages of spiritual practice or endeavour。 So this being the case then； one should contemplate remaining in this lesser enlightenment； and then contemplate the qualities of the highest unsurpassable state of enlightenment。 So we can look at the difference twofold： With regard to one’s own practice then； one hasn’t reached the limit of one’s spiritual practice。 That is to say； from the side of abandonment； one might have removed the grosser delusions； but one still hasn't removed the subtle imprints left by those delusions on one's mental continuum； or mind； that is to say； the obstructions or the stains which prevent the forcing of omniscience or full enlightenment。 Then from the side of achieving qualities … even though one has achieved certain qualities through this lesser nirvana； like the direct perception of emptiness and so forth； one still hasn't brought about the qualities of Buddhahood。 So if we look at the varying inconceivable qualities of the Buddha's enlightened activity； then we can see that a person staying in a lesser enlightenment is inparable with somebody who has achieved the state of unsurpassable full awakening； that is to say； has bee Buddha。
So that individual； through having achieved the status of Fully Enlightened One； has not only brought about the final result of his or her spiritual endeavour； but also at the same time has brought about the ultimate benefit for all other sentient beings。 That is to say； having achieved that state； he or she is able to bring about manifest inconceivable benefit for all other sentient beings； the likes of which is not known or is unable to be performed by any other kind of being。 Then through having achieved that state； one has brought about the final fruition of one’s own spiritual practice and has brought about the extreme of being of use； or of benefit； to others。 So the cause of giving rise to that spiritual state is bodhicitta。 So then we should understand how to generate this mind of bodhicitta； and the way of meditating upon the causes which give rise to the bodhicitta are explained as the 'six cause and one effect' instructions。
'Six cause and one result' instruction
This 'six cause and one result' instruction for developing the mind aspiring to highest enlightenment for the benefit of all sentient beings （that is to say； the mind of bodhicitta） … let us look at this from the point of view of the resultant state； that is bodhicitta。 The direct cause of bodhicitta is this special intent … this thought that 'I myself must engage in this particular effort in order to benefit all sentient beings'。 The special intent has as its cause a mind of great passion。 'Great passion' is the wish to separate each and every sentient being from not only dissatisfaction； but also the very causes of dissatisfaction。 The cause for this mind of great passion is a mind of great love。 So here 'great love' refers to the attitude which wishes all sentient beings to have not only manifest happiness and well…being； but also the causes which will bring about such happiness and well…being。 This then has as its cause the wish to repay the kindness of sentient beings。 So here when we think about repaying the kindness； we have to remember the kindness which we have been shown in the past … thus we have the fifth cause； that is； remembering the kindness of others。 And the kindest person to oneself is one's mother； so the first （or the last in the way that we are here presenting it at the moment） cause is the mind which views all sentient beings as having been one's kind mother in a previous existence。
So then recognising all beings as having been one's mother we have to have a certain attitude towards sentient beings。 Because at the moment； if we are honest with ourselves； the way we view others is that we hold those who are our friends or our relatives very close； whereas we put a great distance between ourselves and those who are unkind to us； or are our enemies。 So the difference between the way we view friends and enemies is as vast as the ocean。 If our friends and relatives have nice experiences； nice things； nice food then we are very happy； if they undergo any kind of difficulty then we feel very sad； we wish to be a friend at that time or to separate them from that dissatisfaction。 Then with regard to our enemy； the way we view them is that if they have any good qualities whatsoever or any kind of 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