Five: Indicating the Behavior of Bodhisattvas
(1) There are no actions of the Buddhas that are not causes (for benefiting others). Even their breath is issued only for the sake of (acting as a) medicine for limited beings.
(2) Just as the word “Lord of Death” produces terror for all the world; likewise, this word “Omniscient One” produces terror indeed for the Lord of Death.
(3) The Able Sage (Buddha) possesses (the foresight to know when) to act and not to act, what to teach and not to teach. Therefore, what reason is there to say that the Omniscient One is not omniscient?
(4) Because you cannot see (any action), such as going and so forth, (becoming) positive and so on except through the thought (that motivates it), therefore the mind is established as crucial for all karma.
(5) For bodhisattvas, then, constructive (actions) and even (normally) destructive ones become constructive and good through their intentions. Why? Because these (actions) are controlled (in accordance) with their minds.
(6) The positive force of a bodhisattva’s first (generating a deepest bodhichitta) mind is more especially distinguished than that which (would be required) for all the limited beings on the earth to become universal chakra-emperors.
(7) And (the positive force of) someone who disciplines and causes (others) to develop bodhichitta is said to be chosen as more supreme than that from erecting a stupa with the nature of precious gems and as high as the universe.
(8) A spiritual mentor who wishes to benefit a disciple needs to show deference to his (inclinations and needs). Because he knows not (how) to benefit himself, (a disciple) is called “one who’s to be taught.”
(9) Just as a doctor doesn’t fight with a (patient) seized by demons and rage; likewise, a sage sees the disturbing emotions as the enemy, not the person who’s possessed with these emotions.
(10) Whatever (teachings) anyone has preference for, he should be (taught to) act (in accord with) these first. By no means is (someone a) vessel for (the profound) sacred teachings if they would cause him (spiritually) to decline (if he were taught them prematurely).
(11) Just as a mother would be more especially concerned and loving toward a child afflicted with a sickness; likewise, the loving affection of bodhisattvas for those not nice is especially (great).
(12) Appearing as the disciples of some and as the spiritual mentors of others, those who know skilful means use various methods to bring insight to those not understanding (voidness).
(13) Just as it’s rare for a physician, who has become proficient, not to be able to treat some sickness, likewise it is exceedingly rare for a bodhisattva, after he’s gained his powers, not to be able to tame someone.
(14) If a bodhisattva were not to encourage some people to be objects (for his enlightening influence), he’d be causing them to go to worse rebirth states and thus would become an object of abuse for others with intelligence.
(15) And how could any (beginner bodhisattva), who (because of jealousy) did not accept that it’s good to be compassionate and kind to others oppressed (by disturbing emotions), later on, give with generosity and kindness (even his body) to these protectorless ones?
(16) In order to benefit (all) wandering beings, (bodhisattvas) remain for as long as the universe. If those who would remain apart (from having respect for them) bring ruination (upon themselves), what’ll be for those who hate them from the bottom of their hearts?
(17) Those (bodhisattvas) who have even the five extrasensory abilities for (helping) all beings (will assume even) inferior forms, like those of lowly (animals, in order to help others. Such are) their extremely difficult actions (to benefit others).
(18) The Thusly Gone (Buddhas) have said that the (amount of) positive force built up (by these bodhisattvas) over extremely long periods of time through (such) methods (to benefit others) at all times is not even an object an omniscient mind knows.
(19) (Oncoming) death, the Dharma teachings and (causes for) further lives (helpful for others) – (all these) are indicated by the (single) word “giving.” Therefore, every time bodhisattvas hear the word “giving” (it gives them great joy).
(20) To give in order to receive (something back, however), thinking great (enjoyment) will come about in this (lifetime) as the result from generous giving, is just like selling and so forth, and is despised (by the hallowed ones).
(21) (How can you say that those bodhisattvas) who have previously built up negative karmic force cannot (eliminate) its possession (through their positive deeds)? There’s no such thing as these (bodhisattvas) having constructive karma and yet not being able to fulfill (the purposes of others).
(22) Those (arya bodhisattvas) whose minds have great waves (of exceptional resolve), even (while remaining) in this (samsaric existence) are not harmed (by it). Therefore, for them, there’s no difference (whether they’re) in (compulsive samsaric) existence or in a nirvana state of release. (They’re unaffected by the disadvantages of either).
(23) (Arya bodhisattvas) are able to take birth (as they wish) from having control over their minds at all times. For what reason, then, should they not become the lords of all the world, (able to help everyone)?
(24) Great outstanding (results come) from outstanding (causes). Certain (examples of this) can be seen even in this world. Therefore, understand that from the force of an inconceivable (buildup of positive force), there certainly will be (the omniscience of Buddhahood).
(25) Just as the stupid generate fear for the extremely profound teachings (of voidness), the cowardly generate fear for the extremely amazing teachings (concerning bodhisattva behavior).