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20140810GRAAETB56

0:00:04.4 Good morning everybody and welcome to this Sunday talk. As you know, we have been going through an introduction to Mahayana Buddhism. Basically, we talked about the basis of bodhimind, which is of course the doorway to be identified as Mahayana. When you have bodhimind you become a bodhisattva. Bodhimind is nothing more than the ultimate, unlimited, unconditional love and compassion. The normal expression in Tibetan is: sam pa jang chub gi sem dang chö pa gyel se gi la bo che – the thoughts, ideas, motivations are always bodhimind.

I am not talking now about the relative and absolute aspects of the actual bodhimind, not even the just ordinary, actual, true bodhimind, but even the mentally created bodhimind. That is not artificial, but it is a mental fabrication. Even the mental fabrication of bodhimind alone is good enough. But do remember, the motivation and mind influences, but motivation and mind is bodhimind.

0:02:57.4 Bodhimind is technical language. You can think buddha and Bodhi and mind. In other words, it is a mind that is inspired and is looking for total enlightenment. Bodhimind is a two-pronged mind. One prong is totally altruistic. The other prong is seeking enlightenment for yourself. So it is a totally dedicated mind, yet, it is seeking enlightenment by you and for you. This is not a selfish reasons. The reason is that it is our opportunity and our job, and we need to do it. It is not a selfish mind, but an altruistic, dedicated mind, yet it is seeking enlightenment for oneself. That is because you are the one who would like to serve all and you are the one who needs the best method of serving people. That’s why it is double-pronged and important.

0:05:01.9 Not only is it important as motivation every morning, but in the beginning of every action and also within the action itself, within the day and night itself, always try to maintain the influence of bodhimind itself. If you keep on correcting your mind and try to feel it and make it always there, then people’s character and nature is such that whatever you get acquainted to and used to, will habitually happen and then every life becomes worthwhile and even breathing in and out alone will also become not only good virtue, but also a great bodhisattva activity.

0:06:37.6 Khedrup-je praised Jamgön Lama Tsongkhapa

Gon po chö gyal zhe kyi u tsam yang

Ta da dro la mem bai gyu gyur na

Tsog nyi chö pa zhen ta mö gyi tsal (??? Spelling)

Even your breathing alone becomes tremendously beneficial for all beings.

So all other activities of accumulation of merit and purification, etc,

Do not need to be mentioned.

They definitely are. So even simply breathing in and out becomes virtue. Not only virtue, but of great benefit for all living beings. Jamgön Lama Tsongkhapa was so praised in this way by his disciple Khedrup-je. But he, just like also Buddha, was not born already manufactured in that way. He was an individual person who was born just like you and me, as human being, particularly that happened in backward Tibet. He was born in 1357. Can you imagine? 654 years ago back in Tibet. Even today, look at how backward Tibet is – not culturally, but in terms of modern development.

0:09:00.2 It shows that 650 years how backward it must have been. But his mind and his culture, his tradition, was not backward, but most advanced. That is why he was able to reach that level that even breathing in and out becomes beneficial for all living beings. And that is because of the bodhimind. That bodhimind came because he tried to develop it and did develop it. At first it is just trying and mimicking and imagining, and then it develops. In the beginning it is an absolutely foreign thought, introduced to people like us who are all selfish people. No matter how much we may say, but selfishness is very strong within us. Some people have selfishness beyond [normal] and there is nothing but “me”. They always think of “me, me, me.” Even if there is going to be a disaster in the area where they are they think that. Normally people will think, “What is going to happen to all the people in this area? Their lives will be threatened. There is great danger.” But some people only think, “What’s going to happen to me?”, forgetting about thousand others.

0:11:17.5 “me” comes first for them. When you are young kid you may think that, because you are a kid and you are not developed yet. But when you begin to get older and think, then that you have to leave that behind. Naturally it should be gone. But if you continue to hold that attitude you are called “kid”, even if you are 75 years old. But if you change and become a normal human beings, you think of everybody. If you can’t think of others as more important than yourself – like the buddhas and bodhisattvas do – at least think, “We are all together in this.” If you think that like you are moving towards a respectable human behavior.

0:12:39.4 I better stick to my subject, but if you look today, the most difficult points come because of selfishness and self-interest. Everywhere. If you look today at the situation in the world, there are so many problems throughout the world. And particularly in Iraq, Syria and so on. And when we look for the cause we may say, “Assad, the president of Syria, is the cause” or you may think, “Mr. Putin is the cause”. The other side will say, “No, it is the CIA” or “It is the Americans” or “It is the president”. They are all pointing the finger the other way. To be honest, this is exactly what’s happening, right? We say that Putin is sending the army into Eastern Ukraine. Yeah, he did and they even shot the Malaysian plane down, will almost 300 innocent people dropping from the sky. But everybody else does do and then they point the finger at each other. And what is there deep down? “Me” and “mine” and “you” and “yours”.

0:15:07.7 “You must lose and we must win”. We do that. That is me and my – on both sides. This time, from Putin’s point of view, the “me” is on his side. From our point of view the “me” is us. Other than that, they agree on one thing: “me” is the most important. For the Russians “me” is most important and for us “me” is most important too. So the source of all these problems is “me”. It is the same with ISIS. Again, “me” is important. So they chase everybody else, except the members of their religion. Whether you are Christian or Yassidi or Turk or any other group, again it is “me”. The ISIS people say, “This is my religion and it is superior and you better follow it, it’s good for you and if you don’t, we will take you out of the human registration.”

0:17:00.4 Where does that come from? From “me” and “my” again. That’s why bodhimind is so important. The target of bodhimind is “me” and “my”. That is to be destroyed. Wisdom is so great, because the actual, direct bullet that gets the life of “me” and “my” is the wisdom. It is the true antidote. That’s why wisdom and compassion are the major points of Mahayana. It is the motivation, the backbone, the breath that keeps people in life and all of them are bodhimind. The actual Mahayana path is wisdom and compassion and bodhimind. That is the actual Mahayana path. Having said that it doesn’t mean the other non-Mahayana traditions or practitioners don’t have compassion or love or wisdom. They do, they really do. They may not have bodhimind, but they do have tremendous amounts of compassion. It almost looks like the compassion of Avalokitesvara, the Buddha of Compassion is supposed to have.

The 7th Dalai Lama’s praise to Avalokitesvara says,

0:19:23.2

dang dre ra la tse wa de jang tsü to nying je char me pö

ka bru tsen den u zhu lha tsog thug je gom pa rim du chen to ta we na (??? Spelling)

my love to myself is much weaker and less effective

and can never compare with your compassion for all others.

That means my caring for myself it nothing compared with what you care for all living beings. This is the praise of Avalokitesvara’s qualities. Avalokitesvara is our role model for our compassion. That’s why we call him “Buddha of Compassion”. On the one hand we say we don’t have a role model. On the other hand we have Avalokitesvara as role model for bodhimind. We are talking about general bodhimind. If you look at bodhimind in detail, deeply, there are 22 types of bodhimind. In the Mahayana introduction, if I don’t mention them, then you probably think that bodhimind is just one. It is, but there are 22 different types.

De yang sa ser da wa me/ De tar rin chen jung ne dang/ Dor je ri me zhi eng dang/ Ye she nor bu nyi ma lo/ Gya tso …(?????spelling)

Ground-like, gold-like, moon-like, fire-like, treasure-like, ocean-like, vehicle-like……

This is from the Abhisamayalankara (ngön tog gyen - Ornament of Clear Realizations). They are counted. I think the Institute of Buddhist Dialectical Studies has that. The link is:

http://ibd-buddhist.blogspot.com/2014/04/7-april-2014-spring-2014-term-begins.html - (see document in Appendix).

For each and every one of them the division is made by emphasizing their aspects. All are bodhimind. One is not better than the other. They are all very similar – except one: the shepherd like bodhimind. The shepherd follows the sheep in the mountains and will make sure that all the sheep go first and then he follows. If the shepherd goes first, the sheep will be left out. The shepherd-like bodhimind is considered Avalokitesvara’s personal bodhimind. Why? He said, “I will not become buddha until every single living being has become buddha. I will be the last person to cross.” This is something fantastic and absolutely unique. That doesn’t mean that Avalokitesvara doesn’t become buddha. They are all buddhas anyway. As I mentioned, there are dialectical debates and tenets with their theories. One will accept Avalokitesvara as bodhisattva, not as buddha. Another will accept Avalokitesvara as buddha who pretends to be a bodhisattva. But that doesn’t matter. Even if he is not buddha, he is almost at the highest level anyway, so it is a matter of whether you are sitting at the right side or the left side or in the center. That doesn’t matter. You are there. You are at that stage.

0:26:05.5 These are theoretical points of view. That happens. So that is the bodhimind. There is also relative and absolute bodhimind. There is also wishing or praying bodhimind and action bodhimind. They have different names, but they are all bodhimind. Action bodhimind is actually engaging bodhimind. True bodhimind is relative bodhimind. Absolute bodhimind is the bodhimind that combines with wisdom. Without wisdom, no matter how absolute it may be, it is still relative bodhimind. It is the true bodhimind. Praying bodhimind is actually wishing. Our bodhimind that we have, when we say:

I take refuge in Buddha, Dharma and Sangha

I purify all negativities

I rejoice in the great works of all good people

I hold the bodhimind, etc,…..

is just mimicking. Do we really have the prayer form of bodhimind? Probably not. Do we have actual bodhimind? Certainly not – with the exception of a few people. Prayer form – maybe, maybe not. But most of us are mimicking bodhisattvas.

0:28:57.4 We are imagining or day-dreaming bodhimind. Most of our meditations are imagining. Day-dreaming may not be right. That is the thoughts you are having with no control or discipline. Our meditations have some discipline because of the text book. The prayers you say have some discipline. So maybe it is not day dreaming. It is imagining. That is the first step we take. Actually, a lot of people will ask you: where do we begin? The true answer is: you begin with imagination. It is imagination, imagination, imagination. And that imagination will after some time become reality. We notice that halfway through. On the one hand it is imagination, on the other hand it is almost becoming reality. We begin to think that when we meditate Tara, either as ourselves or in front. After a little while it almost that you can see it. It is becoming, right? It really becomes that way. It is very different from thinking continuously “I am Napoleon” or “I am Julius Cesar”.

0:31:22.0 Even in the case of thinking continuously “I am Napoleon”, the mind is such that you may come quite close. I am thinking that because at one time Jean Houston, the psychologist, was spending time in the Clinton White House. She worked with President Clinton in the beginning. I was wondering what she was doing there and asked her. She said that she dressed him up like some ancient king and had him give sermons and orders. Hillary and she were the audience. At that time, during the first Clinton administration, she told me, “President Clinton is electable, but not executable and Hillary is very much executable, but not electable.” So the work she did made him more effective. To make that shift she dressed him up like some old king and had him give sermons and lectures – for weeks together. So just thinking in that way, the mind is such that it can make a shift. But if you don’t have the qualities within you, then even if you make the shift, nothing will happen. It will be like some puppet dressed up. If you have the basic qualities and you need a little lift up, I think these things work.

0:34:32.6 So that’s why I said: even thinking, “I am Napoleon” may effect something. But it will not do any purification. It will not develop wisdom. It will not develop compassion. Yet, if you think, “I am Tara”, that will develop compassion, it will have purification and goodness and everything. That is a big difference. You will become Tara and you will be very happy. If you become Napoleon you will not be happy and you will not become Napoleon anyway. He was one individual person. Tara is not an individual. It is the energy, the sea of [enlightened] beings in the form of Tara and not only that, in the nature of Tara. That is very different. So we will get there.

0:36:09.0 Before I end this talk, I also have to this little left-over from the 16 aspects of the Four Noble Truths. We are looking at the chart. We haven’t done the four aspects of the Cessation yet.

What is cessation? The chart says that “cessation is cessation because of being a state of having abandoned suffering.” Cessation is the stage that we obtain. There you are separated from suffering and you obtain tral wa, abandonment. You have abandoned all suffering, so you get abandonment. That is called cessation. This stage has completely abandoned all suffering. That is a valid reason.

Some schools of thought and even religious tradition that tell us: there is no liberation from samsara or cyclic existence. They say that samsara is samsara and we are there all the time. We can never abandon suffering and never be free. There were many traditions like that in early India and even today we do think that. When you go deeply into it, for most of us there is a danger of falling into this category. Here is why: most of us, while we may not deny reincarnation and may even accept it and feel it is real, in our daily thoughts and actions and everything, our [behavior] is based on no reincarnation. We think of life between birth and death, not beyond death and not before birth.

0:42:37.2 Within the framework of birth to death, is liberation from samsara possible? Almost not. Time is too short. It is almost not possible. It is not totally impossible, but almost. Practically then, there is no cessation, no liberation from samsara. That’s the point I like to raise.

I am just noticing somebody wearing one of our very first Jewel Heart T-shirts, with the words: dam pai dön la jig pa me – Truth Transcends Fear. Truth needs to transcends fear, which takes time. That’s why, within one life and one body, it is extremely rare to become enlightened, very rare. We may talk about becoming enlightened in three years, three months and three days, but that is nice, little talk. But this is really what it is. So, if you look at this, falling into that category is something to think about.

0:45:20.0 The second criteria or aspect is pacification. It is peace because it is freedom or abandonment or renunciation of suffering. The chart says: “It is pacification because of being a state of having pacified an affliction.” Afflictions are negative emotions or afflictive emotions. So being free from them is peace. The negative emotions are disturbing our peace and when you don’t have those, you have peace. When you have no yelling and screaming around you all the time you feel peace. You don’t have to figure out everything.

The third criteria is satisfaction. This chart calls is “auspicious highness”. What does that mean? It is says “It is auspiciously high because it is a separation which is in the nature of benefit of bliss”. Woo, I don’t know. This is an interesting choice of words. I would have said, “It is satisfaction, because it is helpful and joyful and liberation.” Those three reasons: help, joy and freedom. The wrong understanding that is cleared up with this is this: “there is liberation that is superior to the cessation of suffering”.

I don’t know about that. I think the wrong understanding is that the cessation from samsaric suffering is not that great, because there is something better than that. Maybe you think there is Buddhahood. But Buddhahood is cessation, no doubt about it. There is no better cessation than that at all. But the wrong views that are that there are certain parts of joy, like what we do. We consider the joy of some samsaric picnic spots real joy and happiness, maybe superior to cessation. Cessation could be boring. If you remain so much in cessation it will be boring. But samsaric picnic spots have chilly sauce in it. So it may be better. You can think that way too.

0:50:12.4 The fourth criteria is “definite emergence”. That is again, renunciation. You are renouncing, “because it is a separation from suffering, such that it will never return.” You not only separate from suffering, but you separate completely from it. It will never be able to return back. It will never grow again. You have rooted it out completely. It will not grow again. You don’t just cut the branches and the tree trunk, but even the roots. Otherwise, even if you cut it down, but if you don’t mow it will grow again.

I have a lot of those trees in my back yard, not good ones, but terrible ones, black locust trees. They cut them down, but now every time the lawn mower has to go over them, because otherwise these trees will grow again. This bad tree is really growing everywhere. It pops up everywhere. It is not a nice tree, but a funny bush, not even a good bush and it doesn’t remain as a bush, but grows a little tall and skinny up there and if you touch it, it will break.

So here you are not only separated from suffering, but it will never return again. That’s why it is renouncing.

0:52:45.2 Now we come to the Four Aspects of the Fourth Noble Truth

The first is path. That is the mind that encounters with direct emptiness, the mind that sees the lack of existence of the self – no self. That mind is called “path”. That’s why the true path of Mahayana – and any Buddhism – is wisdom, not compassion. Compassion is called “method”. Method is the way of doing, thinking, functioning – the way of life. It is the things that you do. It is sort of a gadget that delivers the medicine against the disease. Maybe it is the needle that carries the insulin to that body that is challenged by sugar. I am diabetic and have high sugar, so I take insulin by injecting. The injection is the gadget. It delivers the insulin. The real, true path is wisdom-emptiness which sees selflessness. There is no self, there is no true existence. That is the real path.

0:55:07.5 That is delivered by wisdom-compassion together. You can do without a gadget. You can have wisdom without compassion. You can deliver the insulin to your body without injecting. You may be able to eat it or drink it. You may be able to snuff it. Somehow you can deliver it to your body, without using injections. But the normal method is injection. That is the delivering gadget. So is compassion and love and the real insulin you deliver is wisdom. So the real path is wisdom.

0:56:23.2 We may think that accumulation of merit, purification, saying sadhanas, etc, are the path. But the true path is the wisdom of emptiness. It is selflessness, the non-true existence of the self. Taking that mind is the path, because – as the chart says, “It causes one to proceed to liberation.” It is a path because it takes you to liberation. It makes you liberated. It will liberate you. That’s the reason why it is a path.

The wrong understanding that is contradicted by this is: “there are no paths of liberation from cyclic existence.”

The second criteria is suitability. In Tibetan that is lam rig pa. rig pa means it is okay, it is right. “Suitable” is not very wrong, not like “auspicious highness” above. It is suitable, because “it is the path which serves as an antidote to afflictions.” That is quite okay. It is the direct antidote to our negative emotions. That’s the simple reason. It is the direct opposite of negative emotions.

0:59:01.1 The wrong view here is that some people say: “Seeing that “I am not there” is the wrong idea. That is not a path to liberation. I am here, because I have a nose, I have ears, tongue.” Buddha says there is no nose, no ear, no tongue to refute that reasoning that “I do exist, because I got a huge nose”. “I do exist, because I got a long neck.”

The third is drupe or achiever, “because it directly realizes the nature of the path unmistakenly.” This will see the absolute deepest point of mind and not only that, but directly encounters it. This is the wisdom that directly encounters the deepest part of your mind. You will achieve that. Whether the Prasangika school is right or wrong is a different story. But this is seeing and encountering the deepest part of mind. That is the practice.

The fourth aspect of the Fourth Truth is nying jing. This is ‘renounced’. The chart says: deliverance, because it is a path which eliminates suffering and delusion irreversibly.” This is the direct practice that will make the negativities, like negative thoughts and emotions and negative consequences irreversible. They can never return.

That covers the Sixteen points of the Four Noble Truths, as part of dru pai mig pa, focal points of the practice. The Four Noble Truths are are the focal points of the practitioner, so that is not the way we approached the Four Noble Truths last year. It is a different way of looking. It is not that the earlier Four Noble Truth presentation of Truth and Suffering, Cause of Suffering, etc, are wrong or incomplete. They are complete and they are right, but there are many other aspects in that. So we are looking from that angle of the Sixteen Aspects.

1:03:54.3 Next will be dru pai ten kon chog sum. The base or the figures you focus on, which will be the Three Jewels. Next Sunday, if I am here, we will talk about the Three Jewels in that way. If I am not here, we will put up something, in which case we won’t be talking about the Three Refuges next Sunday, but the Sunday after that. But I think I will be here next Sunday. The office will let you know by Saturday or Friday through the e mail system.

Sorry, I went over time, because I was talking about bodhimind earlier, rather going through the 16 aspects, but still, it is part of the “Nature of the Practice” dru pa rang gi ngo wo la dam pa, the first instructions of the 10 Instructions. That includes the bodhimind and the Two Truths. We talked about these today and earlier. We talked about prayer – and action form of bodhimind. We talked about relative and absolute bodhimind. Remember, the relative bodhimind is the true bodhimind. We talked about the 22 types of bodhimind briefly, just simply counting.

Audience: the “Institute of Buddhist Dialectical Studies” goes by Gyaltsab-je’s commentary (nam she nying ne) on Abhisamayalankara and also Tsongkhapa’s Golden Rosary (ser treng).

Rimpoche: Talking this will help me, because I read Gyaltsab-je’s commentary nam she nying ne in the evenings, because I haven’t looked at it for 60-70 years. That’s good for me. Thank you.

1:07:37.9 I am sorry for the delay and have a good time. By the way, our group in Mongolia is doing very good. I got contact with Ujjen and Derrick yesterday through “Viper”. You can talk on the phone and it costs nothing. But you have to have viper on your phone. Colleen has. Ujjen knew that and called on Colleen’s phone and told me, “You haven’t set up viper yet”. So now I have it. Very nice. They are all doing well. I had arranged three other Rinpoches to give them talks. One of them is the Khenpo Lama of Mongolia, the head lama of Mongolia. He is somehow not in Ulan Bator and is only coming back there on August 14. So he is meeting the Jewel Heart group on August 15 in his monastery. Other than that, Ö ser Rinpoche is very good and he probably already did 3 or 4 talks already. Then there is also Akya Rinpoche, who is in Indiana. He is Mongolian himself and he is there, I was told. Another one is Jado Rinpoche. He is now abbot of Gyüme, the Lower Tantric College. He may or may not be there. Ö ser Rinpoche already gave a few talks, substituting for Khenpo Lama. Anyway, they are doing well and they are happy and well and not disappointed that I am not there. I am abandoning you people. I did in Ladakh, almost, and I didn’t go to Mongolia. Let’s see what happens thereafter. They will do well. They are coming back around August 22 and there are a couple that go on to Malaysia for a bit longer. But most of them are coming back on August 22. I just wanted to share that with you and thank you.

1:10:45.4 Dedication 1:11:05.1

Appendix

Handout 9 -­‐ Spring 2011 / Bodhicitta (Source: Institute of Buddhist Dialectical Studies)

Remaining categories of Bodhicitta

Category by way of demarcation

1. Bodhicitta of devoted conduct

2. Bodhicitta of the pure altruistic attitude

3. Fully mature Bodhicitta

4. Bodhicitta of the abandonment of obstructions

1. Bodhicitta of devoted conduct:

Bodhicitta in the continua of Bodhisattvas on the path of accumulation and the path of preparation

2. Bodhicitta of the pure altruistic intention

Bodhicitta in the continua of Bodhisattvas on any of the seven impure Bodhisattva bhumis / grounds (the

first until the seventh Bodhisattva ground)

3. Fully mature Bodhicitta

Bodhicitta in the continua of Bodhisattvas on any of the three pure Bodhisattva bhumis / grounds (the

eighth ninth and tenth Bodhisattva ground)

4. Bodhicitta of the abandonment of obstructions

Bodhicitta in the continua of Buddhas

Category by way of the purpose

1. Shepherd-­‐like Bodhicitta

2. Ferryman-­‐like Bodhicitta

3. King-­‐like Bodhicitta

1. Shepherd-­‐like Bodhicitta

Main mind concomitant with the aspiration that aspires to all sentient beings attaining enlightenment

before one attains enlightenment oneself

2. Ferryman-­‐like Bodhicitta

Main mind concomitant with the aspiration that aspires to all sentient beings and oneself attaining

enlightenment together

3. King-­‐like Bodhicitta

Main mind concomitant with the aspiration that aspires to oneself attaining enlightenment first in order

to lead all sentient beings to enlightenment.

Category by way of similes

1. Earth-­‐like Bodhicitta

2. Gold-­‐like Bodhicitta

3. Moon-­‐like Bodhicitta

4. Fire-­‐like Bodhicitta

5. Treasure-­‐like Bodhicitta

6. Jewel mine-­‐like Bodhicitta

7. Ocean-­‐like Bodhicitta

8. Vajra-­‐like Bodhicitta

9. Mountain-­‐like Bodhicitta

10. Medicine-­‐like Bodhicitta

11. Spiritual friend-­‐like Bodhicitta

12. Wish-­‐fulfilling gem-­‐like Bodhicitta

13. Sun-­‐like Bodhicitta

14. Song-­‐like Bodhicitta

Handout 9 -­‐ Spring 2011 / Bodhicitta

15. King-­‐like Bodhicitta

16. Store house-­‐like Bodhicitta

17. Great path-­‐like Bodhicitta

18. Riding mount-­‐like Bodhicitta

19. Spring-­‐like Bodhicitta

20. Pleasant sound-­‐like Bodhicitta

21. River-­‐like Bodhicitta

22. Cloud-­‐like Bodhicitta

The Ornament:

As for this: earth, gold, moon, fire,

Treasure, jewel mine, ocean,

Vajra, mountain, medicine, spiritual friend,

Wish-­‐fulfilling gem, sun, song [20]

King, store-­‐house, great path,

Riding mount, spring,

Pleasant sound, river, and cloud.

Thus, these are the twenty-­‐two aspects [21]

Twenty-­‐two similes:

(1) the earth, (2) refined gold, (3) the new moon, (4) fire, (5) a great treasure, (6) a jewel-­‐ mine, (7) a great ocean, (8) a vajra, (9) the king of mountains, (10) medicine, (11) a virtuous spiritual friend, (12) a wish-­‐fulfilling gem, (13) the sun, (14) a pleasant Dharma melody, (15) a great king, (16) a treasury, (17) a great path, (18) a riding mount, (19) a spring, (20) a pleasant sound, (21) the flow of a river, and (22) a cloud

Twenty-­‐two Bodhicittas that the twenty-­‐two Similes refer to:

(1) Bodhicitta endowed with aspiration, (2) Bodhicitta endowed with resolve, (3) Bodhicitta endowed with exceptional resolve, (4) Bodhicitta endowed with training in the similitude of the three knowers / wisdoms, (5) Bodhicitta endowed with generosity, (6) Bodhicitta endowed with ethics, (7) Bodhicitta endowed with patience, (8) Bodhicitta endowed with joyous effort, (9) Bodhicitta endowed with concentration, (10) Bodhicitta endowed with the perfection of wisdom, (11) Bodhicitta endowed with skillful means, (12) Bodhicitta endowed with prayer, (13) Bodhicitta endowed with power, (14) Bodhicitta endowed with the perfection of exalted wisdom, (15) Bodhicitta endowed with clairvoyance, (16) Bodhicitta endowed with merit and exalted wisdom, (17) Bodhicitta endowed with the thirty-­‐seven harmonies to enlightenment, (18) Bodhicitta endowed with compassion and special insight, (19) Bodhicitta endowed with retention and confidence, (20) Bodhicitta endowed with a festival of the four seals of Dharma, (21) Bodhicitta endowed with the one path traveled, and (22) Bodhicitta concomitant with the truth body which emanates the twelve enlightened deeds and benefits sentient beings

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