102 Parables of Bodhicitta
As Taught by the Next Buddha Maitreya
(Bodhicitta Series Part II)

CW39_No.109

Under the guidance of The Buddhist
Yogi C. M. Chen
Translated by Yutang Lin

 

  1. For example, someone obtains the Fearless medicine and is thereby free from the five kinds of horror, namely, fire cannot burn him, poison cannot affect him, a knife cannot cut him, water cannot float him away and smoke cannot choke him. Likewise, a Bodhisattva-Mahasattva possesses the All Wisdom medicine of Bodhicitta and hence the fire of Greed cannot burn him, the poison of Anger cannot affect him, the knife of Doubt cannot cut him, the water of Haveness cannot float him away, and the smoke of Sensations cannot choke him.
  2. For example, someone obtains the medicine of Liberation and is thereby free form accidents and dangers. Likewise, a Bodhisattva-Mahasattva possesses the Liberating Wisdom medicine of Bodhicitta and hence, is eternally free from any pitfall of Life-and-Death.
  3. For example, someone holds the Maha-anga medicine and thus all venomous snakes, upon smelling its odor, flee away from him. Likewise, a Bodhisattva-Mahasattva holds the Maha-anga medicine of Bodhicitta and hence, all kinds of vicious and venomous snakes of all sorrows, upon smelling its odor, are completely dispersed and disappear.
  4. For example, someone keeps with him the No-Victor medicine and hence, all his adversaries cannot win over him. Likewise, a Bodhisattva-Mahasattva keeps with him the No-Victor medicine of Bodhicitta and is thereby able to conquer the army of all devils.
  5. For example, someone with the medicine Pichimore can cause poisonous arrows to drop down by themselves. Likewise, a Bodhisattva-Mahasattva with the Pichimore medicine of Bodhicitta can cause the arrows of perversive views, like Greed, Anger, and Ignorance, to drop down by themselves.
  6. For example, someone with the Nice View medicine can cure any kind of sickness. Likewise, a Bodhisattva-Mahasattva with Nice View king medicine of Bodhicitta can cure any kind of sickness of sorrows.
  7. For example, there is a medicine tree called Santona, and if one applies its bark to ulcers, the ulcers will heal. Yet, right after it has been peeled, its bark grows back again. Thus, Santona is inexhaustible with its bark. Likewise, from a Bodhisattva-Mahasattva's, Bodhicitta grows the All Wisdom tree and whosoever sees it, and thereby gains faith may heal the ulcer of Sorrow Karmas. Yet the All Wisdom tree remains intact.
  8. For example, there is a medicine tree called Non-Born Root, and by its power all Jambudvipa trees may grow and prosper. Likewise, a Bodhisattva-Mahasattva has a Bodhicitta tree, and by its power, all good Dharmas of Saiksas, Asaiksas or Bodhisattvas may grow and prosper.
  9. For example, there is a medicine by the name of Aranpo and if it is spread over one's body, then one's body and mind both become powerful. Likewise, a Bodhisattva-Mahasattva obtains the Aranpo medicine of Bodhicitta and may improve the good nature of his body ad mind.
  10. For example, if one obtains the Memory-Power medicine, then he can remember anything he has heard forever. Likewise, a Bodhisattva-Mahasattva obtains the Memory-Power medicine of Bodhicitta, and thereby is able to keep in his heart any Buddha Dharma without failure.
  11. For example, there is a medicine by the name of Big Lotus Flower, and whosoever takes it will live for one kalpa. Likewise, a Bodhisattva-Mahasattva takes the Big Lotus Flower medicine of Bodhicitta, and thereby is able to live at will for countless kalpas.
  12. For example, if someone takes the medicine of Invisibility, then both men and non-men cannot see him. Likewise, a Bodhisattva-Mahasattva takes the wonderful Invisibility medicine of Bodhicitta, and is thereby not perceivable to any devil.
  13. For example, if an ocean has the pearl called Gathering-All-Treasures, as long as the pearl stays in it, even when the fire of kalpa is burning up the world, the water in the ocean will not be one drop less. Likewise, a Bodhisattva-Mahasattva with the pearl of Bodhicitta is living in the ocean of his great vows. As long as he keeps it up without digressions, then there is nothing that can hurt any one of his roots of Goodness. But if he digresses from his Bodhicitta, then all good Dharmas will disperse and be destroyed.
  14. For example, there is a Mani jewel called Great Brightness, and whosoever puts this jewel on himself as an ornament will fade away the luster of all other precious ornaments. Likewise a Bodhisattva-Mahasattva's Jewel of Bodhicitta is the ornament on his body that fades away the luster of all spiritual treasures of sravakas or pratyekabuddhas.
  15. For example, Clean Water pearl can clean muddy water. Likewise, a Bodhisattva-Mahasattva's pearl of Bodhicitta can clean the muddy water of all sorrows.
  16. For example, if someone obtains the Stay-in-Water gem and ties it to his body, then he can go into the ocean without being harmed. Likewise, a Bodhisattva-Mahasattva with the wonderful Stay-in-Water gem of Bodhicitta will never sink in any ocean of life-and-death.
  17. For example, if someone obtains the Dragon Gem and goes to the Dragon Palace with it, then none of the dragons can harm him. Likewise, a Bodhisattva-Mahasattva obtains the great Dragon Gem of Bodhicitta and goes into the Realm of Desires, then none of the dragons of Sorrows can harm him.
  18. For example, when Indra puts on his Mani Crown, its luster pours over the luster of the rest of the heavenly beings. Likewise, a Bodhisattva-Mahasattva with his crown of great Bodhicitta of Good-Will is above all sorrowful beings in the three realms.
  19. For example, one who obtains the Wish-fulfilling pearl may get rid of all hardships of poverty. Likewise, a Bodhisattva-Mahasattva obtains the Wish-fulfilling pearl of Bodhicitta and is, thereby free from all fears of evil livelihood.
  20. For example, if one obtains the Sun-Essence pearl, then he can obtain fire by holding the pearl towards the Sun. Likewise, a Bodhisattva-Mahasattva obtains the Wisdom-Sun pearl of Bodhicitta, and he can obtain Wisdom-fire by holding the pearl towards the Wisdom-light.
  21. For example, if one obtains the Moon-Essence pearl, then he can obtain water by holding the pearl towards the Moon. Likewise, a Bodhisattva-Mahasattva obtains the Moon- Essence pearl of Bodhicitta, and he can obtain the water of all Good Wills by holding this pearl towards the light of Turning-the-Merits.
  22. For example, the Dragon King wears the wish-fulfilling mani crown on his head and is thereby kept far away from any enemy or fearful thing. Likewise, a Bodhisattva-Mahasattva wears the precious Bodhicitta crown of Great Compassion and is, thereby kept far away from any danger of evil paths.
  23. For example, there is a precious pearl called the Ornament Treasure of Every World, and whosoever possesses it will have every wish fulfilled. Yet this precious pearl remains intact in every way. Likewise, the precious pearl of Bodhicitta may fulfill every wish of its possessor, and yet Bodhicitta remains intact.
  24. For example, a wheel-turning King has the Mani Jewel and puts it in his palace. The Mani Jewel sends forth such brightness that the darkness is completely dispersed. Likewise, a Bodhisattva-Mahasattva possesses the great Mani Jewel of Bodhicitta and dwells in the Realm of Desires. The Great Wisdom light sent forth by this Jewel disperses the darkness of ignorance in every clinging.
  25. For example, the great mani Indranila sends forth such brightness that everything within its reach takes on its color. Likewise, the Bodhicitta mani of a Bodhisattva-Mahasattva observes everything and relates it to nice roots, thereby everything becomes the same color as that of Bodhicitta.
  26. For example, the crystal jewel, even after staying in dirty places for hundreds or thousands of years, won't become defiled by dirt or odor, because it is by nature, clean. Likewise, the Bodhicitta jewel of a Bodhisattva-Mahasattva, even after dwelling in the Realm of Desires for hundreds or thousands of kalpas, won't become defiled by the mistakes or sicknesses of that realm, because it is like the Dharmadhatu which is by nature pure.
  27. For example, there is a jewel called Pure Brightness, and its luster can overshine the color of any other jewel. Likewise, the Bodhicitta jewel of a Bodhisattva-Mahasattva can overshine the merits of any ordinary man, sravaka or pratyekabuddha.
  28. For example, there is a jewel called Flame, and it can dispel any darkness. Likewise, the Bodhicitta jewel of a Bodhisattva-Mahasattva can destroy the darkness of any ignorance.
  29. For example, in the ocean there is a priceless treasure. Some merchant dives and gets it, and then ships it into the city. Although there are other manis of a million kinds, yet none is equal to this treasure in color, luster or value. Likewise, the treasure of Bodhicitta dwells in the great ocean of life-and-death. A Bodhisattva-Mahasattva, sailing the ship of Great Vows, carries this treasure with deep and continuous devotion to the City of Emancipation. The merits of sravakas or pratyekabuddhas cannot measure up to this.
  30. For example, the jewel called Freedom King is in the Jambudvipa continent which is forty thousand yojanas away from the Sun and the Moon. Yet, every ornament in the Palace of the Sun or that of the Moon has an image appearing in this jewel. Likewise, the jewel of pure merit of the sprouting of Bodhicitta of a Bodhisattva-Mahasattva dwells in life-and-death. It illuminates the sky of the Dharmadhatu. The Sun and Moon of Buddha's Wisdoms, together with all merits, all appear in it.
  31. For example, the value of the jewel called Freedom King is beyond the total value of all treasures, clothing, etc. in the worlds that are within the reach of Sun light or Moon light. Likewise, the merit of the Freedom King jewel of the sprouting of Bodhicitta of a Bodhisattva-Mahasattva is beyond the total merit of all perfect or imperfect goodness of men, heavenly beings, sravakas or pratyekabuddhas of the Three Times that are within the reach of the Wisdom Light.
  32. For example, in the ocean there is a jewel named Ocean-Treasure, and this jewel can show all the wonders in the ocean. Likewise, the Bodhicitta jewel of a Bodhisattva-Mahasattva can show all the wonders in all oceans of Wisdoms.
  33. For example, nothing, except the great mani Mind King, is the peer of the heavenly Jambu-river gold. Likewise, nothing, except the Mind King treasure of all Wisdoms, is the peer of the Jambu-river gold of the sprouting of Bodhicitta of a Bodhisattva-Mahasattva.
  34. For example, a man who is skillful in the methods of taming dragons can be at ease among dragons. Likewise, a Bodhisattva-Mahasattva obtains Bodhicitta, the skillful methods to tame dragons, and is at ease among the dragons of all sorrows.
  35. For example, a brave man with arms and armors cannot be conquered by his enemies. Likewise, a Bodhisattva-Mahasattva with the arms and armors of great Bodhicitta cannot be conquered by evil enemies nor yield to delusive Karmas.
  36. For example, burning one tsu (i.e. one twenty-fourth of a tael) of the heavenly white sandalwood will cense one thousand small worlds with its fragrance. Even if we fill one thousand million small worlds up with treasures, the total value of these treasures is still less than that of one tsu of heavenly white sandalwood. Likewise, the merit of one thought of Bodhicitta of a Bodhisattva-Mahasattva will cense the whole Dharmadhatu. All the merits of sravakas or pratyekabuddhas cannot measure up to it.
  37. For example, if one applies the white sandalwood perfume to one's body, then all excessive heat will be cooled off and one's body and mind will stay cool and comfortable. Likewise, the Bodhicitta perfume of a Bodhisattva-Mahasattva can cool off all the discomfortable heat of illusive distinctions, like the delusions of greed, anger, and ignorance, and make him full of the cool of Wisdom.
  38. For example, whatever comes near Mount Sumeru will have the same color as the mountain. Likewise, whosoever comes close to the Mount Bodhicitta of a Bodhisattva-Mahasattva will obtain the colors of all Wisdom.
  39. For example, the fragrance of the bark of the parijata tree is superior to the fragrance of any flower, like vassika, jambuja, or sumana in Jambudvipa. Likewise is the Bodhicitta tree of a Bodhisattva-Mahasattva. The fragrance of merits of its great Vows is superior to the fragrance of merits of no-leak Sila, Samadhi, Wisdom, Liberation, and knowledge and experience of Nirvana of any sravaka or pratyekabuddha.
  40. For example, although a parijata tree is not yet in bloom, we should know that it is the place for countless flowers to bloom. Likewise is the Bodhicitta tree of a Bodhisattva-Mahasattva. Although its flowers of all Wisdoms are not yet in bloom, we should know that it is the place for countless Bodhi-flowers of heavenly beings to bloom.
  41. For example, it is better for a cloth to be censed by parijata for just one day than to be censed by jambuja, vassika, or sumana for one thousand years. Likewise is the Bodhicitta flower of a Bodhisattva-Mahasattva. Its fragrance of merits of one life-time censes through all Buddha-lands in ten directions. But this cannot be achieved by the fragrance of no-leak merits accumulated over a period of hundreds or thousands of kalpas of any sravaka or pratyekabuddha.
  42. For example, on some islands there are coconut trees whose roots, trunks, branches, leaves, flowers and fruits are constantly utilized by all sentient beings. Likewise is the Bodhicitta tree of a Bodhisattva-Mahasattva. From the very beginning of developing the compassionate vows, until the preaching of Right Dharma after Full Enlightenment, it constantly benefits all worldly things without any break.
  43. For example, anyone who obtains the tonic juice called Harjaija may turn one thousand taels of copper into pure gold with only one tael of this juice, and yet it will not be affected by the thousand taels of copper. Likewise, a Bodhisattva-Mahasattva uses the Wisdom tonic of Turning-the-Merits with Bodhicitta and may transform all delusions of Karma into all forms of Wisdom, and yet the delusions of Karma will not affect his Bodhicitta.
  44. For example, as it spreads, the flame of a small fire turns into a blaze. Likewise is the Bodhicitta fire of a Bodhisattva-Mahasattva. As it spreads, the flame of Wisdom blazes.
  45. For example, one lamp may light up hundreds and thousands of lamps. Yet the light of this lamp is not thereby reduced or extinguished. Likewise, the Bodhicitta lamp of a Bodhisattva-Mahasattva lights up the Wisdom lamps of all Buddhas of the Three Times, and its light is neither reduced nor extinguished.
  46. For example, as soon as a lamp is brought into a dark room, the darkness of hundreds or thousands of years comes to naught. Likewise, as soon as the Bodhicitta lamp of a Bodhisattva-Mahasattva enters into the hearts of sentient beings, the darkness of all Sorrows accumulated through countless kalpas completely comes to naught.
  47. For example, the brightness of a lamp is proportionate to the size of its wick. And if oil is added constantly, the flame will never go out. Likewise, the Bodhicitta lamp of a Bodhisattva-Mahasattva uses the Great Vows as its wick and hence, its light permeates the Dharmadhatu. By adding the oil of Great Compassion, it teaches and transforms sentient beings, decorates the Buddha-land, and performs all kinds of Buddha-activities without rest.
  48. For example, the heavenly king Paranirmita-vasavartin wears a heavenly crown made of Jambu-river pure gold. All the ornaments of the other heavenly kings of the realm of desires are inferior to it. Likewise, a Bodhisattva-Mahasattva wears the heavenly crown of the great vows of Bodhicitta. All the merits of worldly people, sravakas, or pratyekabuddhas are inferior to it.
  49. For example, when the king of lions roars, his lions become more active and bold, while other animals either escape or hide away. Likewise, when Buddha, the king of lions, roars with Bodhicitta, the Bodhisattvas may increase their merits, while those people holding to Haveness will disperse.
  50. For example, if someone uses a tendon of a lion as a string of a musical instrument, then upon playing this string, all the other ordinary strings break. Likewise, a Bodhisattva-Mahasattva uses the Bodhicitta tendon of the paramita body of the Buddha lion as the string of the musical instrument of Dharma, then upon playing it, all the strings of merits of all five desires, sravakas or pratyekabuddhas, break.
  51. For example, if one accumulates cow's milk, sheep's milk, and all kinds of milk, as much as a great ocean, and then adds one drop of lion's milk into it, this drop will pierce through the milk sea and spoil it. Likewise, a Bodhisattva-Mahasattva who adds the Bodhicitta milk of Buddha lion into the great milk ocean of countless kalpas of sorrowful karmas will spoil it and pierce through it, without stopping at the salvation stages of sravakas or pratyekabuddhas.
  52. For example, the bird Kalavinka has greater power than any other birds while it is still inside the egg shell. Likewise, a Bodhisattva-Mahasattva, while he is still within the shell of life-and-death, develops the Bodhicitta. All his Great Mercy, merits and powers are beyond the reach of any sravaka or pratyekabuddha.
  53. For example, the prince of Garuda has sharp eyes and can fly swiftly upon its birth. All other birds, although fully grown, cannot compete with it. Likewise, a Bodhisattva-Mahasattva develops the Bodhicitta and thereby becomes the prince of Buddha. His pure Wisdom and forceful Compassion is beyond the reach of any sravaka or pratyekabuddha, even though the latters have practiced Buddha Dharmas for hundreds or thousands of kalpas.
  54. For example, if a strong man holds a sharp spear to thrust at a strong armor, it will pierce through as if there is no hindrance. Likewise, a Bodhisattva-Mahasattva holds the super sharp spear of Bodhicitta to thrust at the armor of customary perversive views, and it will pierce through without any difficulty.
  55. For example, the strong and brave Mahanaga, when wrathful, grows an ulcer upon his forehead. Before the ulcer is closed, no one person in Jambudvipa can conquer him. Likewise, a Bodhisattva-Mahasattva, in Great Compassion, will certainly develop the Bodhicitta. As long as Bodhicitta is kept in him, none of the worldly evils or evil people can harm him.
  56. For example, an archery master has some disciples. Although they have not mastered the skill of their teacher, yet their wits and skillful means are superior to that of the other non-disciples. Likewise, when a Bodhisattva-Mahasattva begins to develop his Bodhicitta, he is not accustomed to the Way of All Wisdoms. And yet all his vows, wisdoms and freedom from worldly desires are superior to those of the worldly people, sravakas or pratyekabuddhas.
  57. For example, to learn archery, one should at first stand firmly on the ground, and then one practices the skill. Likewise, to learn Buddha's Path of All Wisdoms, a Bodhisattva-Mahasattva should at first dwell in Bodhicitta, and then practice all Buddha Dharmas.
  58. For example, before a conjurer performs magic, he should have in mind the tricks of magic and remember them well, then his magic will become successful. Likewise, before a Bodhisattva-Mahasattva performs the magic of supernatural powers of all Buddhas and Bodhisattvas, he should remember to develop his Bodhicitta, and then everything will be accomplished well.
  59. For example, magic produces something from nothing. Likewise, the form of the Bodhicitta of a Bodhisattva-Mahasattva is invisible, because it has no shape, nor color. And yet, it produces all kinds of Merits to adorn all ten directions of the Dharmadhatu.
  60. For example, as soon as a cat looks at a mouse, the mouse hides in its rathole and dares not come out again. Likewise, a Bodhisattva-Mahasattva with Bodhicitta uses his Wisdom eyes to observe the illusive Karmas for just a short while, and the illusive Karmas all disappear and will not appear again.
  61. For example, if someone wears ornaments made of Jambu-river gold, then his luster will make everything else look like a dot of black ink. Likewise, a Bodhisattva-Mahasattva wears the ornament of Bodhicitta, and his brightness renders the ornaments of merits of every worldly person, sravaka and pratyekabuddha, colorless.
  62. For example, a good magnet may attract and thereby destroy iron hooks and locks without using much of its strength. Likewise, a Bodhisattva-Mahasattva may destroy the hooks and locks of all wrong views, desires or ignorance with just one thought of Bodhicitta.
  63. For example, there is a kind of magnet that disperses everything made of iron, without leaving one behind in its neighborhood. Likewise, a Bodhisattva-Mahasattva with Bodhicitta will disperse the Sorrows of Karmas and the salvation of sravakas or pratyekabuddhas, without leaving any traces behind.
  64. For example, there is a person who is so good at sea that no aquatic animals may harm him. Even if he entered into the mouth of makara fish, he won't be swallowed by it. Likewise, a Bodhisattva-Mahasattva with Bodhicitta is at ease in the ocean of life-and-death, and no Sorrows of Karmas may harm him. Even if he entered into the Reality of Dharmas of sravakas or pratyekabuddhas, he won't be hindered by it.
  65. For example, if one drinks nectar then one becomes invincible to everything. Likewise, a Bodhisattva-Mahasattva drinks the Bodhicitta nectar of Dharma milk, and will never fall to the stages of sravakas or pratyekabuddhas, because he has the strength of great compassionate vows.
  66. For example, if someone spreads the medicine Anjana over his eyes, then other people won't see him even when he is walking among them. Likewise, a Bodhisattva-Mahasattva obtains the Anjana of Bodhicitta, and then he may use skillful means to enter the realm of Mara without being noticed by anyone of them there.
  67. For example, if one takes refuge in a King, then he has no fear of other people. Likewise, a Bodhisattva-Mahasattva takes refuge in the Great Powerful King of Bodhicitta, and is not afraid of hindrances or evils.
  68. For example, if one dwells in the water, then he is fearless of being burned by fire. Likewise, a Bodhisattva-mahasattva dwells in the Nice-Root water of Bodhicitta and is fearless of the fire of Liberating Wisdom of sravakas or pratyekabuddhas.
  69. For example, if one depends on a fierce general, then one is not afraid of the enemies. Likewise, a Bodhisattva-Mahasattva depends on the fierce and brave General of Bodhicitta, and is not afraid of the enemy of bad conducts.
  70. For example, the heavenly king Sakra holds a vajra to conquer all asuras. Likewise, a Bodhisattva-Mahasattva holds the vajra of Bodhicitta to conquer all Maras and outsiders.
  71. For example, if one takes the medicine of longevity, then one becomes vigorous and healthy, without aging or losing weight. Likewise, a Bodhisattva-Mahasattva takes the longevity medicine of Bodhicitta, and practices the Bodhisattva-path for countless kalpas, without feeling tired or any attachment.
  72. For example, the first thing to be done in preparing a medicine juice is to get clean and pure water. Likewise, a Bodhisattva-Mahasattva who wants to practice all the vows and ways of Bodhisattvas, should at first develop the Bodhicitta.
  73. For example, in order to protect one's body, one should at first protect the root of life. Likewise, in order to protect Buddha Dharma, a Bodhisattva-Mahasattva should at first protect the Bodhicitta.
  74. For example, if one's root of life is broken, then one can no longer be of any service to his parents or relatives. Likewise, if a Bodhisattva-Mahasattva forsakes Bodhicitta, then he can no longer be of any service to all beings in Samsara nor can he accomplish the merits of Buddhas.
  75. For example, nothing can spoil a great ocean. likewise, the ocean of Bodhicitta is free from spoilage by the Sorrows of Karmas or the limited mind of sravaka or pratyekabuddha.
  76. For example, sunlight cannot be overshadowed by starlight. Likewise, the Sun of Bodhicitta cannot be overshadowed by the no-leak Wisdom light of any sravaka or pratyekabuddha.
  77. For example, a new-born prince is respected by the high officials because of his noble lineage. Likewise, a Bodhisattva-Mahasattva who develops Bodhicitta in Buddha Dharma is respected by sravakas and pratyekabuddhas who have practiced pure conducts for a long time because of his great compassion.
  78. For example, although the prince is only a young child, all the high officials greet him with respect. Likewise, although a Bodhisattva-Mahasattva has just had the intention to practice the Bodhisattva-path, all the long-time practitioners of the sravaka or pratyekabuddha path should greet him with respect.
  79. For example, although a prince has not mastered his way among the attendants, but he already has the manners of a king, and is not equal to his attendants owing to his noble birth. Likewise, although a Bodhisattva-Mahasattva is not yet at ease in the Sorrows of Karmas, but he already has the manners of Bodhi, and is not equal to the sravakas or pratyekabuddhas owing to his superior lineage.
  80. For example, a pure Mani jewel may seem impure to an eye sick with a film. Likewise, the Bodhicitta jewel of a Bodhisattva-Mahasattva may be said to be impure by those unbelievers who have no Wisdom.
  81. For example, there is a kind of medicine empowered by mantras. People who have seen, heard of or lived together with it may be cured of all diseases. Likewise, the Bodhicitta medicine of a Bodhisattva-Mahasattva is sustained by all nice roots, Wisdoms and skillful means, and the Wisdom of Bodhisattva-vows. Any being in Samsara who has seen, heard of, lived with or remembered it, may be rid of all diseases of Sorrows.
  82. For example, if one takes nectar constantly, then one's body will neither change nor decay. Likewise, if a Bodhisattva-Mahasattva constantly remembers to take the nectar of Bodhicitta, then his Samaya body will never decay.
  83. For example, a mechanical puppet without its wedges will fall apart and stop functioning. Likewise, a Bodhisattva-Mahasattva without Bodhicitta will act aimlessly and cannot accomplish any Buddha Dharma.
  84. For example, a Wheel-turning king has a precious Aguru called Elephant Treasure. Whenever he burns this incense, all of his four kinds of soldiers fly into the sky. Likewise, a Bodhisattva-Mahasattva has the Aguru of Bodhicitta. As soon as he develops it, all his nice roots leave the three Realms forever and walk in the originally pure space of Buddha's Wisdom.
  85. For example, a vajra can be obtained only from vajra or gold, but not any other treasure. Likewise, the Bodhicitta vajra of a Bodhisattva-Mahasattva can only come from the Great Compassion vajra of saving all beings in Samsara, or the supreme realm gold of Wisdom of all Wisdoms, but not any other nice roots of ordinary beings.
  86. For example, there is a tree named "No Root." It does not grow from a root, and yet its branches, leaves, flowers and fruits are plentiful. Likewise is the Bodhicitta tree of a Bodhisattva-Mahasattva. Although it has no root to be found, yet it may grow the Wisdom of All Wisdoms, the supernatural powers and the Great Vows, which, as its branches, leaves, flowers and fruits, are plentiful and form a cover to protect the worldly.
  87. For example, a vajra cannot be sustained by an inferior vessel or a broken vessel. Only the wholesome, wonderful vessel may sustain it. Likewise, the vajra of Bodhicitta cannot be sustained by vessels of inferior beings who are stingy, jealous, sila-breaking, negligent, delusive and without Wisdom. Nor can it be sustained by vessels of beings who have given up supreme vows and become distracted by evil sensations. Only the precious vessel of the profound will of a Bodhisattva may sustain it well.
  88. For example, a vajra may penetrate through all other jewels. Likewise, the Bodhicitta vajra can go through all Dharma jewels.
  89. For example, a vajra may break up the mountains. Likewise, the Bodhicitta vajra may break up the mountains of perversive views.
  90. For example, a piece of a broken vajra is still better than any other jewel. Likewise, the Bohdi-citta vajra, even when combined with inferior will and has become imperfect, is still superior to the merits of sravakas or pratyekabuddhas.
  91. For example, an imperfect vajra can still abolish all poverty. Likewise, an imperfect Bodhicitta vajra that does not practice can still abandon all sufferings of life-and-death.
  92. For example, a small vajra can destroy everything. Likewise, the Bodhicitta vajra can destroy all ignorance and delusions by simply entering a few situations.
  93. For example, no ordinary man can obtain vajra. Likewise, no narrow-mined beings can obtain the Bodhicitta vajra.
  94. For example, one who cannot recognize the vajra, does not know its potentials and hence cannot make use of it. Likewise, one who does not know the Dharma, cannot understand the potentials of Bodhicitta vajra, and hence cannot make use of it.
  95. For example, nothing can destroy vajra. Likewise, nothing can destroy the Bodhicitta vajra. For example, none of the strong men, except those with strength equal to that of the Great Narayana, can hold up the vajra scepter. Likewise, none of the Sravakas or Pratyekabuddhas can sustain the Bodhicitta. Only a Bodhisattva with firm strength of purity and a wide range of karmic relationships can sustain it.
  96. For example, a vajra cannot be damaged by anything, but it can damage anything, and yet its entity is not in the least diminished or damaged. Likewise, Bodhicitta teaches and converts beings in Samsara, practices asceticisms, carries out all kinds of things that the Sravakas or Pratyekabuddhas cannot do, in countless kalpas past, present and future. Nevertheless, it is never tired, indifferent, or damaged.
  97. For example, a vajra can rest only on vajra ground. Likewise, Bodhicitta cannot be sustained by Sravakas or Pratyekabuddhas. Only those on the path to Sarvajna (Full-Enlightenment) may sustain it.
  98. For example, a vajra vessel has no defects. When used to contain water, the water will never leak out and drop to the ground. Likewise, a vajra vessel of Bodhicitta, when used to contain the water of nice roots, will never allow the water to leak out and fall into all sorts of attachments.
  99. For example, the vajra boundary can sustain the earth so that it won't sink away. Likewise, the Bodhicitta can sustain all conducts and vows of a Bodhisattva so that they won't sink into the three Realms.
  100. For example, a vajra won't become wet or rotten even after long period of staying in water. Likewise, the Bodhicitta won't decay nor change even though it stays in the water of karmic delusions of life-and-death for all kalpas.
  101. For example, no fire can burn a vajra, nor make it hot. Likewise, no Sorrow fire of life-and-death can burn a Bodhicitta vajra or make it hot. For example, in one Buddha-world only the vajra seat can sustain the Buddhas, while seated, to conquer the Maras and become fully enlightened. No other seat can do this. Likewise, the Bodhicitta seat can sustain the Bodhisattva's conducts of vows, Paramitas, Ksantis and stages, turning the merits, receiving the prophecy of Buddhahood, practicing all the helpful side branches, presenting offerings to all Buddhas, and receiving teachings and practices from Buddhas. No other mind can sustain all these.

    Thus Bodhicitta accomplishes such countless and limitless, even unutterably unutterably superior merits. If any being in Samsara sets his mind to Anuttara-samyaksambodhi, then he will obtain the Dharma of such superior merits.
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