BA1_13-14 More Examples of the Benefits


In video BA11/BA1_13-14 Rinpoche explains the stanzas 13 and 14, where two more examples demonstrating the benefits of generating bodhichitta are given: a heroic guard and the fire at the end of the world. Stanza 14 also refers to other examples given in other sutras.

To view the video, simply click on the image to view all the Chapter 1 videos.

If you prefer listening to the teaching in audio, use the audio player below.

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The audio as well as the audio translations in different languages and the transcript of this teaching are all available on Chapter 1 page.

We are also studying the commentary transcript on Chapter 1, which you can download here and in the Library section. Further recommended reading: the commentary book by Kunzang Pelden (Khenpo Kunpal), The Nectar of Manjushri’s Speech, p. 49-51.

You’re questions are most welcome. Please log in and leave your questions for Rinpoche as a comment below, or send them via email to studyquestions[at] It is helpful if you can use one short paragraph and, if possible, less than 80 words. Any questions longer than that may have to be edited so please be concise. Questions will be collected from here on December 15, 2010, and included in Rinpoche’s answers video. After that date please send any questions relating to this video teaching via email to studyquestions[at]

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4 thoughts on “BA1_13-14 More Examples of the Benefits

  1. Lynda

    Rinpoche, thank you for the teaching. At the end you talked about the cultural and historical context of the examples of generating bodhicitta in the text we are studying. I liked the purification understanding of the “fire at the end of the world” but I have a question about the emphasis on the qualities of the power and strength of bodhicitta. I have read and heard elsewhere about it being linked to the “good heart” and to tender feelings. Is this maybe a more feminine aspect of bodhicitta that has not yet been referred to in the text?

  2. dave2

    From David t.As you are doing 2 verses only each time I look closely at the translation and find the use of the word ‘SIN’ in vs 13/14 inappropriate. Is this really a satisfactory word dharmically? Sin in the west is an acquired bad thing which you cannot free yourself from. Only an external agency, God, can do this. Is this really in line wth the lord Buddha’s dharma?I thought enlightenment eventually takes one beyond the relative, where a GOD exists. Could you also tell me does Buddhism have absolutes like ‘sin’, I thought it was beyond this?

  3. tenzin choepel

    Personally I don’t think we should get too caught up in the supposed western view of sin. I think that here it means something like “fault”, “unhelpful way of behaving/thinking”, “negative tendency or habit”. In translating a text it is always a problem as to what word to use without invoking all of the underlying emotions and (here) potentially conflicting theological implications. Interestingly, other translators of this text have used the word “sin” as also in translating Je Rinpoche’s texts like Lam Rim Chenmo. (Actually even in a Christian context sin is not absolute – if we study more deeply, especially the mystical tendencies in the Western Christian traditions – we can see that “sin”, i.e. a way of acting that cuts us off from others and denies the interconnectedness of all life, can be “burnt away” by what is often translated as “love”. Love here is akin to Bodhicitta – see for instance St Francis of Assisi’s view of “love”. I think in an earlier teaching Rinpoche refers to a “non-Buddhist Buddha” and I think this is what I’m trying to get at here too.) Does this help in any way?

  4. Frank

    I personally would never use the word ‘sin’ in the buddhist context. It entails a moral connotation that leads to solidified views of ‘good’ and ‘evil’. Committing a sin means refusing God and its law. It has an absolute dimension that acting erroneously out of not knowing does not imply.

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