(2) (O Krishna!) My mind is distracted by the taint of pity and I am ignorant of what my duty is, and so, I ask you to teach me what is good for me. I am your disciple. I take refuge in you.

(8) Should practice joyful kindness which bestows the Buddha joy (in nirvana). “Such are the specialities of Bodhisattva kindness.”

(2) In this, no effort is ever lost and no harm is ever done. Even very little of this dharma saves a man from the Great Fear.

(7) And so I poise for him the Balance, which is Maāt, and I raise it to Tefnut that he may live

(3) When a Bodhisattva has made this meditation, he should think that:

(17) While like Mount Sumeru you are unmoved by both praise and censure. Your compassion is extended to both good and evil men, like space thy mind remains impartial. Does not anyone revere this human Buddha after hearing about Him?

(376) Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.

(19) Add still further to thy kindness to him, And let thine eyes be upon him in love ; For he will be a blessing unto us on the earth from henceforth unto all generations of the earth.

(28) A sick Bodhisattva should again reflect: since my illness is neither real nor existing, the illnesses of all living beings are also unreal and non-existent. But while so thinking if he develops a great compassion derived from his love for living beings and from his attachment to this false view, he should (immediately) keep from these feelings. Why is it so? Because a Bodhisattva should wipe out all external causes of troubles (klesa) while developing great compassion. For (this) love and (these) wrong views result from hate of birth and death. If he can keep from this love and these wrong views, he will be free from hatred, and wherever he may be reborn he will not be hindered by love and wrong views. His next life will be free from obstructions and he will be able to expound the Dharma to all living beings and free them from bondage. As the Buddha has said, there is no such thing as untying others when one is still held in bondage for it is possible to untie others only after one is free from bonds.

(382) He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.

(1) Salvation to this man , salvation to him whosoever (he may be )! Let the absolutely ruling Great Creator grant (us, He) the living Lord, the two eternal powers. Yea, verily , I ask it of Thee (O Ahura) for the maintaining Righteousness. And may’st Thou also give it to me, (O inspiring) Piety! splendour (as it is), holy blessings, the Good Mind's life .

(9) Thus shall you be free from the bondage of actions, which bear good or evil results. With your mind firmly set on the yoga of renunciation, you shall become free and come to Me.

(9) He soon becomes righteous and attains eternal peace. Proclaim it boldly, Ο son of Kunti, that My devotee never perishes.

(4) Actions do not taint Me, nor have I desire for the fruit of actions; He who knows Me thus is not bound by karma.

(17) Then he comes to comfort people who are cowards, first he makes them fearless, then urges them to seek the truth. Or he appears without desires and acts, like a seer with five spiritual powers to convert living beings by teaching them morality, patience and mercy. To those needing support and help, he may appear as a servant to please and induce them to grow the Tao mind. Providing them with all they need to enter on the Buddha path; thus using expedient methods to supply them with all their needs. Then as with boundless truth, his deeds are also endless; with his wisdom that has no limit, he frees countless living beings.

(1) And now I will proclaim, O ye who are drawing near and seeking to be taught! those animadversions which appertain to Him who knows (all things) whatsoever; the praises which are for Ahura, and the sacrifices (which spring) from the Good Mind, and likewise the benignant meditations inspired by Righteousness. And I pray that propitious results may be seen in the lights.

(58) As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(3) But, O Arjuna! he who controls the senses with the mind, and commences the discipline of Karma yoga by his organs of action without attachment, is the best.

(14) And he who worships Me with the yoga of undeviating love rises above the gunas and becomes fit to be one with Brahman.

(52) IX. Offer not your right hand easily to anyone. This warns the disciple to keep his own counsel and not offer wisdom and knowledge (his right hand) to such as are incapable of appreciating them. The hand here represents Truth, which raises those who have fallen because of ignorance; but as many of the unregenerate do not desire wisdom they will cut off the hand that is extended in kindness to them. Time alone can effect the redemption of the ignorant masses