The Foundations of the Spiritual Path - #2
by Lama Gendun Rinpoche
English translation of an extract from the book 'Mahamoudra', éditions J C Lattès

When these beings were our parents they showed us the same tenderness and devotion as our parents of this life. If we do not appreciate the true value of their kindness, we may think that they merely raised us in their own self interests making them therefore responsible for our present suffering. This shows we have no understanding of the nature of their kindness and that we should meditate on it.
This kindness started in the bardo* when we were desperately seeking to be reborn. At this time our mother offered us the refuge of a womb. Then we appeared, naked, without any resources, without defence, incapable of looking after ourselves and left completely to the mercy of our environment. However our mother washed us, clothed us, gave us warmth and cherished us. She cared for us in many ways, for example she fed us, brought us up, gave us money, an education and her love. She also protected us from all sorts of dangers that could have put our life in danger, such as burns, drowning, falls, injuries, accidents and fears. If we were sick she would do her best to make us well again. She cared for us with complete devotion giving no importance to the difficulties this caused her. She even committed many negative actions for our benefit alone. The abilities we now have, to communicate with others, to walk, to provide for our needs and to lead a normal human life, are all due to the kindness of our parents.
All beings without exception have been our parents. Furthermore they are just like ourselves in that they all desire happiness and all try to protect themselves from suffering. Even though their wish is to be happy they cannot achieve it. Imprisoned by ignorance, they are unaware of the causes of happiness and suffering. They do not realise that if one desires happiness one must engage in positive actions and that if one wishes to avoid suffering one must also avoid negative actions. Neglecting this relationship between actions and their results, beings continue in their quest for happiness creating negative actions for which the only outcome is always even more suffering. This is the reason why they turn in the never ending cycle of existences, going from one life to the next, suffering eternally in different forms. Being aware of this situation we formulate the wish of all bodhisattvas: to free all beings from cyclic existence and from all the suffering they experience. Therefore we decide to dedicate completely all the energy of our body, speech and mind, to accomplishing our only goal, which is the liberation of all beings. Our intention is thus to free ourselves from our own suffering as quickly as possible in order to be able to free others from theirs. This sincere and extremely profound state of mind is not merely a meaningless formula that we recite from time, but an authentic motivation that we develop from the very depths of our being. We must have this attitude in mind whenever we practice the dharma.
If we have this authentic motivation in mind, every time we listen to teachings, when we reflect on their meaning and when we practice them in meditation, then we are certainly following the bodhisattva path that leads directly to enlightenment. When we practice the Buddha's teachings we should always have a clear idea present in our mind that we will bring our practice to its conclusion, without giving up half way. This means continuing until we have truly attained the ultimate goal, the state of enlightenment and the capacity to establish all beings in this same state. This commitment needs a great deal of courage and resolution of mind. One has to persevere without doubting one's ability to realise enlightenment and establish all beings in this state. When we commit ourselves to the path to enlightenment, a deep confidence should be cultivated. If we constantly keep this pure motivation in mind, our spiritual activity as well as our daily activities all become perfect means for attaining enlightenment. If our mind is turned continually towards asking how we can be of assistance to others, we no longer have to worry about our own welfare, as it is spontaneously realised as a result of this openness. Furthermore, through applying the methods destined for helping others, we also develop progressively towards realising the ultimate nature of mind. This realisation of the true nature of mind enables us to manifest in diverse forms and innumerable situations in order to help beings. In this way we become a buddha* with the ability of manifesting this realisation in the aspects of the formal bodies or kayas* which work for the benefit of beings.
We may wonder if completely forgetting all self interest and devoting ourselves exclusively to the welfare of others will truly lead us to enlightenment.
There should be no doubt about this. The perfect example is Buddha Shakyamuni who abandoned every type of personal concern in order to totally dedicate himself to realising enlightenment. He said:
'The childish think only of their self interest and wander in the cycle of existences. The wise think only of the welfare of others and attain enlightenment.'

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