(1.25) This mind to benefit living beings,
Which does not arise in others even for their own sakes,
Is an extraordinary jewel of a mind,
Whose birth is an unprecedented wonder.

Seeing how far we ourselves are from bodhichitta enables us to truly marvel at the mind of a bodhisattva.  Not only do they wish permanent freedom for themselves, but they wish it for all living beings without exception.  Not only do they have this wish, they have assumed personal responsibility to do whatever it takes to realize this wish.  In this respect, we can say that a bodhisattva loves somebody else more than they love themselves.  We wish for them a happiness and a freedom from suffering much more vast than they even wish for themselves.  Such a being is a true wonder in this world.

In the modern world, we usually marvel at the abilities of our computer scientists and engineers to make the next electronic wonder, such as Google, Facebook or the iPhone.  Who can deny Steve Jobs’ genius?  But such mental abilities pale into petty insignificance compared to the incomparable wonder of the mind of bodhichitta.  Google knows a lot, but only the omniscient mind of a Buddha realizes all things past, present and future.  Facebook connects billions of people together as friends, but only a Buddha is a true friend of the whole world.  The iPhone is a technological wonder without equal, but only the “apps” of full enlightenment have the power to bring lasting happiness.  Who has made the greater contribution to the world, Bill Gates or Jesus?  Henry Ford or Gandhi?  Who has more power to shape eternity, the President of the United States or a cute Tibetan monk in Cumbria?

If we are going to marvel at and aspire towards greatness, there is no greater wonder in the world than the mind of bodhichitta.

(1.26) How can we possibly measure
The benefits of this jewel of a mind –
The source of joy for all living beings
And the cure for all their sufferings?

Why is bodhichitta the source of joy for all living beings?  All happiness comes from the ripening of virtuous karma.  All virtuous karma is planted with virtuous actions.  All virtuous actions are inspired by receiving blessings from the Buddhas.  All Buddhas arise in dependence upon the precious mind of bodhichitta.  Therefore, bodhichitta is the real cause of all happiness of all living beings.  Indeed, we can say there is no other root cause of joy.

Why is bodhichitta the cure for all the suffering of all living beings?  Because the only cure to suffering is escaping from samsara, and only Buddhas know the way out.  Without bodhichitta, there can be no Buddhas.  It is not enough to just intellectually understand these reasons, we need to have them touch our heart.  We chase after wealth, fame, and pleasurable experiences, but what do they bring us?  Usually only new problems.  But the precious mind of bodhichitta will never deceive us.  It gives us an inexhaustible source of inner wealth, a great renown held only for holy beings, and the supreme uncontaminated pleasure of great bliss.  It is a treasure we can take with us beyond death, it is a jewel we can bequeath to all living beings.  Nothing can compare to bodhichitta, it is a veritable universal panacea available to us all.  We merely need want it enough to do what is required to generate it, and it’s fruit will be ours.

(1.23) Does our father or mother
Have such a beneficial intention as this?
Do the gods or the sages?
Does even Brahma himself?

I am a father of five, and there is literally nothing I wouldn’t do for my kids.  I have been practicing Dharma for more than 20 years now and know all of the benefits of bodhichitta, etc., but if I am honest with myself, most of my wishes for my kids are still worldly wishes – hoping they get good grades, get into a good college, meet somebody nice, get a good job and so forth.  Our parents love us very much, but they only wish for us samsaric happiness.  That is about as virtuous as my mind gets.  The intention we should have for others is not simply that they experience a better part of samsara but that they be completely free from all contaminated aggregates.

But a bodhisattva’s wish infinitely exceeds such trivialities, and they have this wish not only for their children, but for all living beings without exception.  Venerable Tharchin says he believes that at the time of the ancient Greeks, there was a much closer relationship between the human realm and the realms of the gods and demi-gods.  The gods and Titans (demi-gods) of Greek mythology were very powerful and they did much to protect their followers, but they still showed partiality.  The God of Abraham in the stories of the Bible has done tremendous things over the millennia for the sake of his people, but he did not hesitate to smite their enemies.  Noone can doubt the love of the God of Abraham for his chosen people, but the love of a Bodhisattva far exceeds even that.  The bodhisattva does not wish to merely free a chosen people from Egyptian or Babylonian bondage or even to one day abide with them forever in heaven, but he wishes for all living beings to transcend even heaven and to become themselves one with the Dharmakaya (the Godhead).  (Yes, I am aware there are Christian mystic traditions, including the Mormons, whose practice and love is for all living beings without exception.  I am merely invoking the example of the God of Abraham according to conventional appearance to make a point.  Forgive the poetic license).

(1.24) If, before generating bodhichitta, these living beings
Do not even dream of such a mind
For their own sakes,
How will they develop it for the sake of others?

Even if we have been practicing Dharma for a very long time, most of us (or at least myself) usually think, “liberation and enlightenment would be nice,” but if we check our actions they are still primarily aimed at securing the happiness of this life alone.  Despite our words, our actual actions reveal our real, deep-seated desires.  There is no shame in admitting this.  If we can’t honestly acknowledge where we are at, how can we possibly get any better.  If we arrogantly think we are some advanced bodhisattva when in reality we are quite ordinary, progress becomes impossible.

The reality is, despite having been around the Dharma for a long time, we still don’t genuinely wish for the attainment of spiritual goals.  Perhaps occasionally we do, but most of the time our thoughts and aspirations lie elsewhere.  If we do not wish for liberation and enlightenment for ourself, we cannot possibly genuinely wish it for others.  We might give lip service to compassion and bodhichitta, but it will not be very qualified.  Even though we are Mahayana practitioners, we should take the time to develop a genuine and personal wish for liberation from samsara.  Only then do we have a chance at generating a qualified bodhichitta.

I believe the key to being a long-term Dharma practitioner is to make a correct diagnosis of our problem.  When we first encounter the Dharma, it is all new and wonderful, and it is relatively easy to sustain joyful effort for the first several years.  After about 10 years in the Dharma, though, the novelty of it all wears off.  Sure, it is fun hanging out with our Dharma friends and travelling the world to the different festivals, but that is not enough to sustain the effort and discipline required for a daily practice that continues to blossom year after year.  Yet, we have no difficulty whatsoever generating sustained effort in all of our samsaric pursuits, even in the face of repeated failure.  It is worth checking, “why the difference?”

I believe the explanation for this difference is we have misdiagnosed what is our problem.  We naturally and effortlessly generate effort to work on solving whatever we perceive to be our problem.  By nature, we are problem solvers.  Unfortunately, though, we are confused about what is our problem.  In my view, one of Geshe-la’s most liberating examples is that of the car breaking down.  When our car breaks down, we normally say, “I have a problem.”  No, our car has a problem.  Our problem is our deluded mental reaction to our car breaking down.  That is what is making us unhappy in the face of our car breaking down.  He says we need to clearly distinguish between our outer problems, which require outer solutions; and our inner problems, which require inner solutions.  When we make this distinction, we will naturally apply effort to two different solutions to two different problems, the mechanic for the car, the Dharma for our mind.

All of the Lamrim is really a systematic method for realizing what our problem really is.  We have a precious human life with which we can accomplish all spiritual goals, but we can die at any point.  Because we haven’t purified our negative karma and we routinely respond to misfortune with delusion, there is a very real danger that when we die we will fall into the lower realms.  It is said it is easier to attain enlightenment once born human than it is to be born human once having fallen into the lower realms.  Even if we manage to avoid the lower realms at the time of our death, we will be thrown somewhere else in samsara where we will continue to experience the suferings of being born, getting sick, growing old and dying.  In reality, samsara is a meat grinder in a slaughterhouse, time and time again, we are slaughtered only to be revived to be tortured and killed again.  Each time we are killed, we again play Russian Roulette where virtually every chamber in the karmic gun will send us tumbling into the lower realms.  This is the reality of our situation, it is not just some random theory Buddhists believe.  We must escape.  But not only are we trapped in such a house of horrors, so too are our kids, parents, friends, spouse, neighbors, etc.  How can we leave them in such a state?  We must free them too.  This is the reality of our problem.  If we see this – really realize this to be truth – then we will have no difficulty generating the necessary effort to sustain our Dharma practice.

Without this realization of our problem, bodhichitta will never be anything more for us than a new word we banter on about with our Dharma friends.

(1.20) For the sake of those with lesser inclinations,
These benefits were explained with logical reasons
By the Tathagata himself
In Sutra Requested by Subahu.

(1.21) If even the thought to relieve
The headaches of others
Is a beneficial intention
That results in infinite merit,

(1.22) What can be said of the wish
To dispel the immeasurable misery
Of each and every living being
And lead them all to countless good qualities?

This refers to a story where in a previous life of Buddha he got in a fight with his mother and walked over her head as she tried to stop him from leaving.  This negative karma ripened in the form of a rebirth in hell where he and others were having their heads drilled into.  Upon seeing this, he generated compassion and practiced taking on the suffering of the others experiencing the same thing.  He prayed that they were freed from all head pain and he imagined he took all such suffering upon himself.  As a result, even though he was in hell, he was immediately reborn in a god realm.  Once we are reborn in a god realm, we enjoy pleasant experiences that far exceed anything in the human realm, and we do so for many aeons.  If just the intention to relieve others from such pain results in a god realm rebirth, what need is there to say of the merit from the intention to liberate all beings from all suffering?

Every time we experience any form of pain or discomfort, we should be inspired by this story to do as Buddha did.  We should mentally pray that all of this type of pain or discomfort experienced by all living beings ripen upon ourselves so that they are freed.  We imagine that our accepting and transforming our own discomfort into the path is actually us having taken on the suffering of others upon ourselves so that they don’t have to experience it.  If this becomes our habit, every time we have a headache or any other difficulty, we will be creating powerful causes for higher rebirth.  If we dedicate such merit to our eventual enlightenment, we daily create powerful causes to become a Buddha.

By training in this way, our bodhichitta will quickly become stronger.  We do not merely wish to take on the simple sufferings we see in our daily life, but we aspire to be able to take on all of the infinite sufferings of all living beings upon ourself so that they never have to experience it again.  In the beginning, the thought of such a thing seems impossibly daunting, indeed overwhelming.  But the reality is our ability to take on suffering is merely a question of capacity.  In the beginning, our capacity is quite low so we can only comfortably and willingly take on small sufferings.  But as our practice matures, we become able to take on more and more without it overwhelming us.  It is no different than training a muscle of our body to be able to lift more and more weight.  Eventually, we can get to the point where can take on greater and greater sufferings.  A true holy being can take on all of the infinite suffering of all living beings upon themselves without even breaking a sweat.  The primary reason for this is they do not identify with their suffering, so they do not experience it as their own.  Ultimately, they realize it is not even there.

First we work on the intention for wanting to have the ability to do this, and then after the intention is sufficiently strong we will start to actually do things which take us in that direction.  Becoming a Buddha is not just about taking on other’s suffering, but rather gaining the abilities to help others cultivate within themselves the tools to abandon their own suffering once and for all.  We cultivate within ourselves every good quality, then we help others do the same.  Then, no matter what happens, it won’t be a problem for them or for us.

We continue to build this desire, and it continues to grow stronger and stronger until we are actually willing to bear some discomfort for the sake of others, until eventually we genuinely wish to take their suffering, delusions and negative karma upon ourselves and work through it for them.  For me, the easiest way to get a feeling for this mind is to imagine that our own contaminated aggregates, delusions and so forth are actually those of our loved ones that we have previously taken on.  On a daily basis, we have to experience problems and suffering anyways.  Instead of imputing “my problems and suffering” we can instead impute “the problems and sufferings of others I have previously taken on.”  By working through that suffering, learning to accept it and transform it into the path, we can feel as if we are literally feeding off of the suffering of others and using it to strengthen our body of enlightenment.

We strongly believe that by or having taken on the sufferings of others they will now be freed from such suffering.  We don’t believe this because it is somehow objectively true, rather we do so because this belief functions to complete the karma of the mental action of taking.  Since ultimately, this is all a karmic dream, when we purify the contaminated karma giving rise to the appearance of this world of suffering, the beings that appear to our mind will literally appear to progressively become freer and freer from all suffering until eventually it appears as if everyone has quite literally made it to the pure land.  We change our dream from a world of suffering to a pure world.  We might object, “well, that’s nice for me if it appears that way, but what about others – they will still see their own suffering.”  The answer to this objection is what appears to the minds of others is empty also.  We can also karmically change that too! 

What is the promise of bodhichitta?  The real promise is the promise to eventually become a Buddha and then lead all living beings to full enlightenment.  So it is a decision about the final destination you want to head towards.  For me, the easiest way to arrive at this decision is by asking myself the question, “is there something more meaningful I can do with my eternity?”  When we meditate on this question again and again we eventually arrive at the conclusion that there is not and we can make the decision.

It is not enough to make this decision intellectually, but we need to pose this question to our heart to come to an actual decision that this is what we are going to do.  We should start by making this promise with respect to a few people, such as our friends, family, neighbors and work colleagues, and then gradually we expand the scope until it includes all living beings.  If this is too much for us, in the beginning we can simply make a promise that moves in that direction, such as I will confront all of my delusions or issues that are preventing me from being able to one day make this promise.

(1.17) From the mind that aspires to enlightenment,
Great effects arise while in samsara;
But an uninterrupted flow of good fortune does not ensue
As it does from the engaging mind.

Of course the engaging mind of bodhichitta is superior to aspiring bodhichitta, but that doesn’t mean aspiring bodhichitta alone is not a very beneficial and sublime mind.  Sometimes we make the mistake of thinking, “because there is something better, this lesser thing is somehow bad.”  This is totally wrong.  For example, sometimes people think, “I love my family and I do much for them, but I do little to nothing for anybody else.  Maybe I shouldn’t be so biased towards my family.”  Then, we start to cherish our family less and so we cherish everyone equally.  Obviously cherishing others equally is a good thing, but why cherish our family any less?  Instead of loving them less, we should use them as an example of what it means to cherish others, and then gradually we strive to cherish all beings in the same way as we do our family.  Cherishing our family is good, cherishing all living beings is even better.

In the same way, the mind of aspiring bodhichitta is good; but engaging bodhichitta is even better.  Just because it is even better doesn’t mean aspiring bodhichitta is somehow bad.  We can sometimes feel guilty thinking, “I want to become a Buddha, but if I am honest I don’t really do anything about it to make it happen.”  And since we aren’t yet ready to do anything about it, we stop wanting to become a Buddha.  This is exactly wrong.  It is by continually fanning the flames of wanting to become a Buddha that we eventually will one day do something about it.

Wanting to become a Buddha alone brings enormous benefits.  Many factors go into determining what karma we create, but our intention is by far the most important factor.  In the same way, the karmic benefits of bodhichitta are nearly limitless, but it is the aspiring intention which is the most important factor.

(1.18) For whoever takes up the engaging mind of bodhichitta
With the intention never to turn back
From completely liberating
The infinite living beings throughout all realms,

(1.19) From that time forth, for him there will arise –
Even if he is asleep or apparently unconcerned –
Vast and powerful merit, equal to space,
That flows without interruption.

With engaging bodhisattva vows, we are actually doing things which takes us towards our goal.  Geshe-la said that it is not enough to just enjoy Dharma, there needs to be movement in the mind.  We need to move somewhere.  The mind of engaging bodhichitta is a mind that is ready to do “whatever it takes” to accomplish the final goal.  It is a courageous mind that will “never give up” no matter how hard it is and no matter how long it takes.  When we offer a mandala, mentally we imagine we are offering up a pure universe.  But in reality, we are offering up a promise:  the promise that we won’t stop working until we have made this pure world a reality.

With engaging bodhisattva vows on our mind that we keep, everything we do becomes a cause of our enlightenment.  Geshe-la says we need to be like a businessman who never forgets his projects.  A very good friend of mine from college is a very successful businessman.  Because he never stops thinking about how to make money, wherever he goes he “sees” business opportunities, risks and rewards.  Whether he is eating at a restaurant or riding a roller coaster at an amusement park, he is constantly learning business lessons.  In the same way, if we are as obsessed with attaining enlightenment as my friend is with making money, no matter where we go or what we are doing, we will see the connection between what we are doing and the accomplishment of our bodhichitta wishes.  All of our goals in life fuse together into one overarching goal of becoming a Buddha for the sake of liberating others.  Even taking out the trash or brushing our teeth becomes part of our bodhisattva’s training.

Miraculously, as long as we never make the decision to abandon our prior promise, we continue to accumulate infinite merit even when we are not thinking about bodhichitta or even while dreaming.  It is like a snowball we have set in motion within our mind that, unless we make the decision to abandon it, it continues to roll.  All good fortune comes from merit, or positive karma.  If our wishes are not being fulfilled, it is because we lack sufficient merit.  But with bodhichitta, we never want for merit, but we become spiritually very rich, so much so that we generously give away all our merit on a regular basis knowing we have within ourselves an inexhaustible fountain of new merit.  In this way, all of our wishes, both temporary and ultimate, are easily fulfilled.

Generating bodhichitta occurs in a series of steps.  First, we consider others to be precious.  In dependence upon this, we generate cherishing love.  We then consider how those we love suffer, and compassion naturally arises.  On the basis of compassion, we naturally ask ourselves how we can help free them from their suffering.  The answer is to become a Buddha ourselves.

We naturally generate compassion for those we cherish when we consider their suffering.  We find somebody important to us, such as our children, and when they suffer we naturally develop the wish that they be free from their suffering.  The compassion a parent generates for their child is very pure, but it is still quite limited in scope.  We want them to get good grades, get a good job, marry somebody nice, etc.  The compassion of a bodhisattva is much more vast.  The main suffering we consider in the context of generating bodhichitta is the fact that those we love suffer from identifying with contaminated aggregates.  We wish that they were free from all contaminated aggregates and environments.  Contaminated aggregates is the fancy Buddhist name for our ordinary body and mind.  Humans suffer from human problems because they identify with a human body and mind.  Animals suffer from animal problems because they identify with animal bodies and minds.  The same is true for hungry ghosts, hell beings, demi-gods and gods.  Bodhisattva’s see that the root cause of all the suffering of living beings is they identify with the contaminated bodies and minds of samsaric beings instead of the completely pure bodies and minds of enlightened beings.  Having a good job and a nice partner is great; but having the body and mind of a Buddha is so much better.  Besides, if we are a Buddha we have the greatest job (eternally leading others to permanent freedom) and partner (Heruka or Vajrayogini) possible!

The way in which great compassion naturally leads to bodhichitta is explained in the next verses.

(1.15) In brief, you should know
That bodhichitta has two types:
The mind that observes enlightenment and aspires,
And the mind that observes enlightenment and engages.

(1.16) Just as the distinction between wishing to go
And actually going is understood,
So, respectively, the wise should understand
The difference between these two bodhichittas.

Our compassion grows until we realize it is not enough to wish that beings be free from contaminated aggregates, but we ourselves must do something about it.  We take a personal responsibility for making this happen.  This is superior intention.

When we first entered the Dharma, we all felt a strong wish to help others by becoming Bodhisattvas and Buddhas.  Yet, if we are honest, we know we still have an underlying concern arising from a selfish intention.  We still long for the temporary pleasures of samsara.  We still wish we had temporary freedom from any kind of adversity.  So we need to honestly ask ourselves, in our heart, do we have this wish to help others like a Bodhisattva or Buddha?  Or do we still have a deep concern for samsaric life?  There is a big contradiction between these two.  Now is the time for us all to ask:  what do I really want from my life?  What do I want for myself?  What do I want from others?  How much do I want to change?  How much am I prepared to change?  Am I prepared to put myself out for others?

When we contemplate these questions, we realize that as long as we still have contaminated aggregates ourselves we will never be able to help the other person because we won’t know how to, we won’t have the ability to and we won’t be around long enough to be able to.  We then consider who does have such ability, and we realize only a Buddha does.  This naturally leads to the conclusion:  I must become a Buddha for the benefit of all.  This is the precious mind of bodhichitta.

This mind of bodhichitta has two different levels:  aspiring bodhichitta and engaging bodhichitta.  Aspiring bodhichitta is we aspire to become a Buddha.  We maintain this wish throughout our entire spiritual journey, but it arises before we actually do anything about it.  Engaging bodhichitta is when we actually start doing something about it.  It begins when we actually take the bodhisattva vows.  We decide to move beyond aspiration to actually doing what it takes to become a Buddha – namely train in the six perfections.

There are a great many people who have a great interest in Dharma, but there are very few who actually are engaging in the process of changing themselves.  This is true even for changing themselves for their own interest, much less the interest of others.  The resistance to Dharma instructions always becomes the fiercest when it implies that we actually need to change our behavior.  If we check, we want to become a Buddha without having to change a thing about ourselves.  Unfortunately, it doesn’t work that way!

In the last post, we talked about how we can use the practice of taking and giving to generate a special “Christ-like” bodhichitta.  We essentially take on the delusions and contaminated karma of those close to us and then view whatever delusions and negative karma that ripen within our own mind as that which we have taken on.

We can also accomplish this through requests to Dorje Shugden.  From our countless previous lives wandering the realms of samsara, we already have on our mind the contaminated karma for virtually any experience.  We essentially request Dorje Shugden to activate the karma in our mind that corresponds with the delusions and negative karma of those we love.  We request him, “may the delusions that arise in my mind be those of those I love; and when I overcome them in my mind may they be eliminated from their minds.”

The benefits of practicing in this way are almost limitless.  First, it gives our suffering meaning, so we gladly accept it.  For example, imagine we have bad back pain.  Normally, we would just suffer from this experience.  But if instead we viewed it as us having taken on all of the back pain of all those we love, and by our accepting and transforming it, others are freed from ever having to experience back pain in the future, then our experience of this back pain has great meaning and we can gladly accept it.

Second, it helps us cut our identification with the delusions arising within our mind.  When delusions arise in the minds of others, it does not disturb our mind; but when delusions arise within our mind it does.  Why the difference?  If we check, the only reason is because we identify with the latter and not the former.  When we view the delusions that arise within our mind as those of others we have taken on, we no longer feel them to be “our” delusions, rather they are the delusions of others that we have taken on.  By not identifying with them, we give ourselves the distance we need to not suffer from them and to be able to work to overcome them.

Third, Bodhichitta comes naturally.  When we practice in this way, we see a direct connection between overcoming our delusions and negative karma and benefiting others.  Sometimes we think, “OK, I am healing my own mind, but how am I helping anybody else?”  When we practice in this way, viewing our delusions as those we have taken on, this doubt goes away.  We feel ourselves to be like a spiritual surgeon going into the minds of other living beings and removing the cancer of their delusions and restoring them to perfect spiritual health.

Fourth, we create a special karmic connection with these beings which will ripen in the form of them being our disciple and them appearing in our life.  Venerable Tharchin says those specific beings in dependence upon whom we generate bodhichitta will be the first we liberate when we ourselves become a Buddha.  The reason for this is we generate a very close and special karmic connection between ourselves and them which will ripen in the future in the form of us having the realizations we need to lead them to enlightenment and for them to appear in our lives when we have such an ability.

Fifth, by eliminating the delusions in our mind, we eliminate them in their minds.  If we understand emptiness, we understand that their faults and delusions come from our mind anyway.  If last night we dreamt of somebody in a wheelchair, who put them there?  We did, it is coming from our mind.  In the same way, if during the dream of the waking state we see people with certain delusions where do these faults come from?  Our own mind.  But if we remove that fault from our own mind, we will no longer project a world in which this fault appears in others.  In this way, we can directly liberate others from their faults and engage in the actions of a Buddha right now.

Finally, when we practice in this way we carry those we love forward in proportion to their karmic connection with us.  Venerable Tharchin says, “each step we take towards enlightenment we bring all those karmically connected to us along as well.”  This is worth contemplating deeply.  If we are karmically close to certain beings, such as our family, and then we take several steps closer to enlightenment but we remain just as karmically close to them, then they too are now that much closer to enlightenment due to their karmic proximity to us.  This occurs due to socialization effects of being in our karmic orbit and a more powerful stream of blessings flowing through us into them.  If we understand this, we realize all we need do is (1) gain realizations, and (2) cultivate close karmic relationships with others.  The rest will pretty much take care of itself.

We are continuing with our discussion of generating bodhichitta.  We talked in the last post how we rejoice in other’s good qualities and appreciate their faults.  This is the key to generating cherishing love for others.  Here I will try build the bridge between the appearance of other’s faults and king-like Bodhichitta, or what I understand to be “Christ-like” Bodhichitta.

I will explain two methods for building this bridge:  ‘owing others faults as your own’ and ‘viewing your faults as those you have taken on’.

Venerable Tharchin says when we see faults in others we should “own their faults as our own.”  He says the only reason why others appear to have any faults is because we ourself possess the same fault within our mind.  He says when we see a fault in somebody else, we should see that person as a ‘mirror-like’ Buddha who reflects back to us our own faults.  Then we find that fault within ourself and purge it like bad blood.

When we do this, several things happen:  First, we gain the realizations we need to be able to help the other person overcome their fault because we learn how to do it ourself.  Second, we show the best possible example for the other person, namely that of somebody overcoming, or being free from, their biggest fault.  Third, almost magically, the fault will actually disappear in the other person.  The fault in the other person actually comes from our own mind.  When we eliminate it from our mind, it will disappear from the other person because it is our faulty mind projecting a faulty world anyways.  In this way, a Bodhisattva gradually leads all beings to enlightenment.  And at the very least, if we practice in this way we won’t be bothered by the appearance of faults in others and we will gradually come to have one less fault!

The second method for building this bridge is to view our own delusions and negative karma as those we have taken on from those close to us in our life, or as they say in French, nos proches.  When a delusion arises in our mind, we should imagine that it is one that we have taken on from our previous practice of taking and giving.  We then imagine that as we overcome it in our mind, we are eliminating it in the minds of the other person.  A faulty mind projects a world filled with faulty people, but a pure mind projects a world filled with pure beings.  By removing the faults from our own mind, we will stop projecting a faulty dream and start projecting a pure world.  We take on the delusions of nos proches because we realize we are in a better position to work through them than they are.  Just as a young person is in a better position than the old lady to carry her groceries, we are in a better position to “take on” the delusions of those we love because we have the Dharma.

A very profound way of practicing if we can view our mind like a TV screen which reflects the aggregate nexus of the delusions arising in the minds of all living beings.  We have taken them all on, and their synthetic sum is whatever nexus of delusions is arising in our mind.  We feel as if we have become like a contaminated mind treatment facility.  We bring in delusions and negative karma, we treat it within our mind and then return back to them completely purified minds.

King-like bodhichitta is a mind that assumes the personal responsibility to become a Buddha first so that we may help others do the same.  When we understand king-like bodhichitta in the context of understanding the emptiness of the appearance of faults in others, it transforms into what can easily be understood as “Christ-like” Bodhichitta.  It feels like we are treating directly the delusions and suffering within our own mind, but we understand it to be our working through the delusions and suffering we have taken on from others.  Geshe-la explains in Eight Steps to Happiness that Christ was most likely practicing taking and giving on the cross.  Christ took on the negative karma of all living beings, and then his suffering was actually the negative karma of others ripening on him so others didn’t have to experience it.  Christianity works by generating faith in Christ, one gains access to his special blessings which function to free those who rely upon him from their negative karma (sins) by allowing him to take it upon himself.

In the same way, we can take on the negativities, delusions and obstructions of nos proches, and then the negative karma, delusions and obstructions that we experience can be viewed as those of others ripening on us so that others don’t have to experience them.  Venerable Tharchin says, “we can design our own enlightenment.”  The reason why Avalokiteshvara and Manjushri, for example, are particularly capable of helping living beings generate compassion and wisdom is because when they were Bodhisattva’s, they generated special pure intentions to become Buddhas with this ability.  In the same way, we can design our own enlightenment to have the special ability to help those who have the problems that those we love do by imagining we take on their delusions, obstructions and negative karma and working through them in a Christ-like bodhichitta sense.  Then, when we are Buddhas in the future, by others generating faith in us, they will gain access to our special blessings which will function to free them from their negative karma, delusions and obstructions by allowing us to take them upon ourself.  How wonderful!

If we look throughout the Sutra and Tantra teachings, we will notice that the explanations always begin with a discussion of the benefits of the given Dharma mind.  Sometimes we skip over these parts to get to the actual instructions of how to generate the given Dharma mind.  This is a mistake.  In reality, the methods for how to generate the various Dharma minds are all very straight-forward.  The challenge is not not knowing or understanding the methods, the real challenge is being motivated enough to do what it takes over a long enough period of time to transform our mind in the ways indicated by the instructions.

It is explained in the Lamrim that we are “desire realm beings.”  This means we have no choice but to work for whatever we desire.  At present, we desire the things of samsara more than we desire the things beyond samsara.  Why is this?  Because we are deeply familiar with the benefits of our samsaric objects and not familiar at all with the benefits of our Dharma objects.  To change this, we need to do two things:  first, realize that the so-called benefits of samsaric objects are actually deceptive – they promise us happiness but only make us more miserable.  Second, we need to deeply internalize the benefits of the Dharma and where it leads.  If we do this, we will start to “change what we desire.”  If we change what we desire to be Dharma wisdom, liberation and enlightenment, we will quite naturally start putting effort into securing these things.  Kadam Bjorn said our ability to oppose our delusions does not depend so much on our knowing the methods for doing so, rather it is primarily determined by how strong is our desire to overcome them.

The reason for the explanation of all these benefits of bodhichitta is to instill in us a profound desire to gain this precious mind.  From this desire will naturally come effort to gain the realization.  The main reason why we don’t have bodhichitta is not because we don’t know the methods, but because we don’t want it.  This is the main reason.  So we need to meditate again and again on the benefits of bodhichitta to develop an insatiable desire for this mind, where day and night we long to have it.  From this, everything will come quite quickly and easily since the methods themselves are not difficult.

So how do we generate bodhichitta?  Interestingly enough, it primarily comes down to our practice of rejoicing in the good qualities of others and appreciating the value of other’s faults.  Enlightenment comes naturally from bodhichitta, bodhichitta comes naturally from great compassion, great compassion comes naturally from cherishing others, cherishing others naturally comes from finding them precious, and finding them precious depends on us appreciating their qualities.

Rejoicing in other’s good qualities means we identify the good qualities and kindness of the other person and we rejoice in them.  We simply focus our attention on their good qualities and we think about how great they are.  From this, we will naturally think they are precious and so we will naturally cherish them and so forth.  This is fairly easy to do.

Appreciating the value of their faults is a bit more difficult.  Normally, we find faults to be faulty and it makes us not like the other person.  This is samsaric thinking – looking from happiness from external objects.  From the perspective of a Dharma practitioner, however, the greatest quality of another person is their faults because these give us the best opportunities to practice – such as patience, compassion and so forth.  The example is given, what is more precious a diamond or a bone?  Normally, we would all say a diamond.  But the answer is it depends upon who you are, a dog or a human.  In the same way, what is more precious, the good qualities of others or their faults?  It depends upon who you are, an ordinary being or a spiritual being.  An ordinary being finds other’s faults to be bothersome, whereas a spiritual being finds them to be an opportunity to train our mind in virtue.

Paradoxically, appreciating others faults as being precious is the best way to help them abandon them.  Why is this?  The reason is when we appreciate the value of others faults, we accept the other person as they are and we have no selfish desire or need that they change.   From our perspective, we think they are perfect (for us) just the way they are because they are so faulty. When we accept them as they are without judgment and we cease trying to change them, we create the space for others to be able to change from their own side.  When we try change others, they resist our efforts; when we accept them as they are, they begin to change.  If they want to change, we will of course help them, but we feel no need to try change them.

With these two, rejoicing in their good qualities and appreciating their faults, we will naturally come to think they are precious.  By considering them precious, we will begin to cherish them.  From cherishing easily comes great compassion, and from great compassion easily comes bodhichitta.

(1.13) Just as when those who are greatly afraid rely upon a courageous one,
Whoever relies upon bodhichitta will immediately be freed from danger
Even if they have committed unbearable evils;
So why do the conscientious not rely upon it?

When people are afraid, they naturally turn to those who can protect them.  This is true in virtually every domain of life.  But how much better it would be to not need to turn to some outside source for protection, but to instead find all the security we need from within ourself.  With a mind of bodhichitta, we truly live without fear, free from all danger.

As was discussed in the series of posts on cultivating a true self-confidence, when we align ourself with the intention of the Spiritual Guide (who is the synthesis of all the Buddhas), all of his power flows into us so that we have nothing to fear.  All of our suffering, inabilities and ignorance ultimately come from the fact that we have knocked ourselves out of alignment with how things truly exist and function.  But when we bring ourselves back into alignment, it is as if everything powers up and we literally feel as if we have immediate access to all of the abilities and capacities of all of the Buddhas at our fingertips.  We merely need invoke them to accomplish their function, and they will do so through us.  For all practical purposes, even though we ourselves are not yet a Buddha, it will be as if we were one since all the Buddhas can now work through us.  The mind of bodhichitta brings us back into alignment.  The powerful winds of all of the Buddhas blow in the direction of the enlightenment of all beings.  If we run counter or cross this direction, we have no power.  But when we bring the sails of our mind into alignment with these winds, everything becomes easy and possible.

Once we have attained spontaneous bodhichitta, our eventual attainment of enlightenment is guaranteed, even if you die in between.  Spontaneous realizations are distinct from the non-spontaneous kind in that they are self-reproducing.  They are like a perpetual motion machine, which once started never stops.  Once we have attained spontaneous bodhichitta we couldn’t not attain enlightenment, even if we wanted to!  We will continuously be pushed forward towards enlightenment, even while we sleep and even though death itself.

We also come under the care of the Buddhas who take care of us and protect us from danger.  Our bodhichitta motivation creates the cause to receive their protection.  They correctly see us as a future Buddha.  Their sole purpose in attaining enlightenment was to help those who follow in their footsteps do the same.  If Buddhas help all living beings without exception every day, can there be any doubt that they take especially good care of those who seek to join their ranks?

(1.14) Just like the fire at the end of the aeon,
In an instant it completely consumes all great evil.
Its countless benefits were explained by the wise Protector Maitreya
To Bodhisattva Sudhana.

It was explained before that the precious mind of bodhichitta is the supreme method for purifying our negative karma.  The reason for this is the mind of bodhichitta single-handedly runs directly counter to every single harmful deed we ever performed.  In one fell swoop, it seeks to make up for all past harm by delivering these beings to permanent freedom.  Since its time horizon is towards an eternal future, it functions to purify an eternal past.  Even the smallest number multiplied by infinity is infinity.  In the same way, even the smallest virtue motivated by bodhichitta will undo all past harm.

These benefits of bodhichitta are not abstract speculation, nor are they exaggerated.  They are the living experience of all those that have taken the time to develop such a powerful mind, and if we do develop such a mind, it will be as if all of our negative karma were purified in merely an instant.  Such is the power of this mind.

(1.11) Since the limitless wisdom of Buddha, the Sole Navigator of living beings,
Upon thorough investigation has seen its preciousness,
Those who wish to be free from samsara’s suffering
Should firmly maintain this precious mind of bodhichitta.

Turn on any TV or click on any webpage, and we will find no end of things promising us happiness and freedom from suffering.  The total size of the world economy is about $65 trillion a year.  Virtually all of this money is spent in pursuit of finding happiness and freedom from suffering.  Yet none of it works.  All of these sales people are false prophets for false gods.  They are not reliable, and their message is deceptive.

It is incredibly rare to find people in this world whose wisdom is reliable.  We don’t know who we can trust and nobody seems to have a clue what to do.  We need somebody with omniscient wisdom who knows directly all paths.  But it is not enough to have somebody with omniscient wisdom, we need somebody who is selflessly looking out for our interests, without any ulterior motive trying to sell us some pack of lies.  Such a being we could trust.  Their word and advice we could rely upon.

And what do these enlightened ones tell us is the most precious, non-deceptive, beneficial thing in the universe?  The mind of bodhichitta.  There is nothing more valuable, nothing more beneficial, nothing more powerful.  And its free!  Geshe-la says in Eight Steps to Happiness all we need to do is cherish others more than ourself, and everything else will flow naturally from that.  When we cherish them, their happiness will matter to us.  When they suffer, we will want to do something about it.  When we know there is something we can do, we will do it.  What do we need to do?  Become a Buddha ourselves.  The methods are there, they are not complicated, and all those who have sincerely put these methods into practice for sufficiently long time have come to possess the mind of bodhichitta themselves and know directly its value.

If we found a treasure map we knew to be authentic, we would waste no time following it.  But such treasure, in the end, is of limited value.  But we have been given a perfectly reliable treasure map which leads to the greatest treasure there is – the precious mind of bodhichitta.  Yet, we squander our opportunity to seek out this treasure by wasting our time on meaningless pursuits.  I think there are two main reasons for this.  First, we don’t really believe the map is legitimate; and second, we don’t believe we are actually capable of following it.  If we believed these two things, we would quite naturally seize the opportunity we have before us.  We should focus our efforts on these two things, and the rest will come quite naturally.

(1.12) Whereas all other virtues are like plantain trees,
In that they are exhausted once they bear fruit,
The enduring celestial tree of bodhichitta
Is not exhausted but increases by bearing fruit.

Karmically speaking, the power of our virtue is multiplied by the number of beings upon whose behalf we engage in the virtue.  If we engage in a virtuous action just for ourself, the power of that action is multiplied by 1; if we engage in the action for ourself and one other, it is multiplied by 2.  If the action is engaged in for the benefit of countless beings, the power of the virtue is multiplied by countless.  What does this mean?  It means engaging in one virtuous action, such as making somebody dinner, with a motivation of bodhichitta is karmically equivalent to engaging in that same action countless times.

Sometimes people doubt, how it is possible to attain enlightenment in one or a few short lifetimes if we have been cultivating bad habits and engaging in negativity since beginningless time.  The answer is bodhichitta.  With a mind of bodhichitta, in just one moment we can create more merit than it would take us aeons to do with other virtues.  Bodhichitta makes any virtue, even the smallest virtue of letting somebody go first as you walk through a door, into a virtuous act of cosmic proportions.  There is literally no way to exaggerate the multiplying power of bodhichitta.

One of the most amazing things about bodhichitta is the merit we accumulate in dependence upon it continues to work until the object to which it was dedicated is accomplished.  If you dedicate towards a temporary goal, the merit will be exhausted once that goal is accomplished.  Since the final goal of bodhichitta is the enlightenment of all living beings, it will continue to work until that goal is accomplished.

A good way to understand this is through the example of working for the center.  The merit we accumulate by working for the center continues to increase for as long as the center exists and the beings who are touched by this center engage in virtue.  Even if we have long ago left the center and moved on somewhere else, like some spiritual annuity, we continue to accumulate merit from our initial investment without any additional effort on our part.  Our actions motivated by bodhichitta work in exactly the same way.  Any action engaged in with a bodhichitta motivation will continue to operate as a beneficial force in this world until its final goal is realized.