Kadampa Precepts 11

"An Upasaka asked the teacher Drom, "Is it not true that abiding in love, compassion, and Bodhi-mind is always the cause, whether by direct or indirect means, of accomplishing the purpose of others?"
Geshe Drom answered, "It is, without a doubt, the cause of accomplishing the perfect purpose of others, and thus becomes the cause of your own perfected purpose. From the moment of abiding in love, compassion, and Bodhi-mind, you can call yourself a 'non-returner,' for there is meagre possibility of your being born among the three lower states of being. At this point, it is only by the influence of very strong and sudden circumstances or very bad former activities that you can enter the lower states of being. Should this happen, by merely remembering for a fraction of an instant love, compassion, and Bodhi-mind, you will immediately free yourself from the lower states of being and certainly obtain the uplifted state of a man or god.
"Furthermore, as Santideva stated in the Bodhicaryavatara:
All happiness in the world 
Comes from wishing others happiness; 
All misery in the world 
Comes from wishing your own happiness. 
What need to say many things? 
Children do things for themselves, 
Buddha Sakyamuni does things for others - 
Look at the difference.
"Therefore, love, compassion, and Bodhi-mind cause the accomplishment of the great
purpose of self and others." 

You notice that Drom is combining the two frames of reference, that is to say the Hinayana and the Mahayana in a quite interesting way. He says, 'from the moment of abiding in love, compassion and Bodhi-mind, you can call yourself a non-returner.' In other words he is equating the arising of the Bodhicitta with stream entry.
The arising of the Bodhicitta, you could say, is a more positive way of looking upon entering the stream. Within the context of the Hinayana, entering the stream is defined in terms of the number of fetters that you have broken. In a way it is a negative way of looking at it. 
Drom says, 'you can call yourself a non-returner for there is a meagre possibility of your being born among the three lower states of being'. If you were really a non-returner there wouldn't be any possibility at all, you wouldn't even return to this earth, not to speak of the lower states of being, so Drom can't be using non-returner in the strict sense. 
It only means that you do not return under compulsion, under the law of karma. But
normally, according to the Mahayana sutras the Bodhisattva will avoid being reborn in higher planes, he doesn't want to spend any time there at all. From his point of view it is all time wasted, he wants to get on with his job of helping people on earth.
You can say that the non-returner is reborn with the body of a god, as it were, but with the mental state of an anagami, that is to say with a consciousness which is mainly transcendental. So as regards his body he belongs to the world of the gods
but his consciousness does not belong to the world of the gods. Though again you could say that his body is consciousness because this is a quite subtle level. In other words there is a mundane body, call it consciousness if you like, within it or
associated with it a transcendental or mainly transcendental higher consciousness. Again we are trying to express something which can't be very easily expressed in ordinary human terms.You could say that he has a subtle body, a subtle divine body and his consciousness is unchanged from what it was on earth. From his point of view, in a sense he has not gone anywhere. His consciousness remains the same, just as a Buddha's remains the same at the time of his Parinirvana, so the Anagamas consciousness remains the same but his gross physical body has been replaced by a very subtle divine body. .  
The relative Bodhicitta is that love and compassion that you have, that aspiration that you have towards the Enlightenment for the benefit of all, before you have actually any glimpse of insight. So it is purely mundane and therefore it can be lost like any other mundane thing. 
We can paraphrase it by saying that 'abiding even for a moment in love, compassion and Bodhicitta has tremendous consequences of a very positive and powerful nature