If the ultimate truth were to become the object of body, speech, or mind, it could not be accounted ultimate; it would be relative.
The ultimate truth transcends all expression; it is utterly without origin and cessation; it is utterly beyond signifier and signified, known and knower.
—Buddha Shakyamuni, Arya samvrti paramartha satya nirdesa sutra
The distinctive marks of sages are compassion, gentle speech, courage, liberality, and skill in explaining the profound intention of the Dharma.
These five marks should be recognized in the Bodhisattva’s aspiration and practice, in their support, inspiring faith, tireless effort, and in their social activism, both with worldly issues and with the Dharma.
The perfections (paramita) of generosity and morality constitute the store of merit; wisdom constitutes the store of wisdom; and patience, effort, and concentration constitute both stores.
Generosity, morality, patience, effort, and concentration also constitute the store of wisdom [when practiced free of the perception of subject, action, and object].
In the course of action, fear arises from discouragement, distraction, and delusion. Therefore, courage is recognized as comprising the triple spontaneity of enthusiasm, concentration, and wisdom.
The courage of the brave Bodhisattvas is born naturally from vows, from renunciation, from benefiting sentient beings, from learning the profound and magnificent Dharma, from the difficulty of training disciples, from the inconceivability of the Victors’ bodies, from various ordeals, from not abandoning samsara, and from complete freedom from afflictions.
Supreme reverence for the Buddhas arises in the mind
from faith in the teaching, from aspiration, from mastery,
from full integration of skillful means born of non-dual wisdom,
and from joining with all Bodhisattvas in unity of purpose.
All suffering, without exception, arises from desiring happiness for myself, while perfect enlightenment is born from the thought of benefiting others.
Therefore, to really exchange my own happiness for the suffering of others is the practice of a Bodhisattva.
With effort we attain desirable worldly pleasures;
with effort we become endowed with powerful purity;
with effort we pass beyond materialistic views and are liberated;
with effort we awaken to supreme enlightenment.