大寶積經 會第二十

Mahāratnakūṭa Sūtra Twentieth Assembly

無盡伏藏經

Akṣayabugarbha Sūtra (Inexhaustible Hidden Treasuries)

大唐三藏菩提流志奉　詔譯

"Translated by imperial decree by Bodhiruci, Tripiṭaka Master of the Great Tang."

INTRODUCTION

This is a translation of the Akṣayabugarbha Sūtra, also known as the Vidyutprāptaparipṛcchā Sūtra (’The Questions of Vidyutprāpta, Lightning Attainment’) based on the Chinese version of Bodhiruci from the late 7th Century. The Chinese is adapted from the text as found in the Taishō shinshū daizōkyō, ed. Takakusu Junjirō, Watanabe Kaigyoku, and Ono Gemmyō (Tokyo: Taishō issaikyō kankōkai, 1924), abbreviated as T. vol 11, no. 310, digitized by CBETA (Comprehensive Buddhist Electronic Text Archive Foundation).

如是我聞：

Thus have I heard:

一時佛在王舍城耆闍崛山，與大比丘眾一千人俱，皆悉成就殊勝功德能師子吼。菩薩摩訶薩五百人，一切皆得陀羅尼門辯才無礙，證無生忍住不退轉，具諸三昧遊戲神通，善知眾生心行所趣，其名曰：日幢菩薩、月幢菩薩、普光菩薩、月王菩薩、照高峯菩薩、毘盧遮那菩薩、師子慧菩薩、功德寶光菩薩、一切義成菩薩、成就宿緣菩薩、成就願行菩薩、空慧菩薩、等心菩薩、喜愛菩薩、樂眾菩薩、戰勝菩薩、慧行菩薩、電得菩薩、勝辯菩薩、師子吼菩薩、妙言音菩薩、能警覺菩薩、巧轉行菩薩、寂滅行菩薩，如是等菩薩摩訶薩而為上首。復有釋提桓因、四大天王、娑婆世界主梵天王，及大威德諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，如是等無量諸大眾俱。

Once, the Buddha was dwelling on the Vulture’s Peak in Rajagriha, accompanied by one thousand great bhikṣus, all of whom had achieved extraordinary merit and could roar like lions. There were also five hundred bodhisattva-mahāsattvas, all of whom had attained dhāraṇī gateways and unobstructed eloquence, realized the patience of birthlessness, dwelt in non-retrogression, possessed various samādhis and played with spiritual powers, and knew well the mental activities and inclinations of sentient beings. Their names were: Bodhisattva Suryaketu, Bodhisattva Candraketu, Bodhisattva Samantaprabha, Bodhisattva Candraraja, Bodhisattva Jyotisprabha, Bodhisattva Vairocana, Bodhisattva Simhamati, Bodhisattva Gunaratnaprabha, Bodhisattva Sarvarthasiddha, Bodhisattva Purvapraṇidhānasiddha, Bodhisattva Praṇidhānacaryāsiddha, Bodhisattva Śūnyatāprajñā, Bodhisattva Samacitta, Bodhisattva Priyaṃkara, Bodhisattva Janapriyo, Bodhisattva Vijayī, Bodhisattva Prajñācārya, Bodhisattva

, Bodhisattva Pratibhānavat, Bodhisattva Siṃhanāda, Bodhisattva Madhurasvara, Bodhisattva Prabodhana, Bodhisattva Vikurvāṇacārya, and Bodhisattva Praśamacārya. These bodhisattva-mahāsattvas were the leaders. Also present were Śakra Devānām Indra, the Four Great Heavenly Kings, Brahma, the lord of the Sahā world, as well as powerful and virtuous devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. Such was the great assembly gathered there.

爾時電得菩薩見諸大眾寂然清淨，諸大龍象皆悉已集，即從座起，偏袒右肩右膝著地，合掌向佛白言：「世尊！我有少疑今欲諮問，唯願如來見垂聽許。」

At that time, Vidyutprapta Bodhisattva saw that the great assembly was calm and pure, and all the great nāga-elephants had gathered. He rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha and said, "World-Honored One! I have a slight doubt that I wish to inquire about. May the Tathāgata graciously permit me to ask."

爾時世尊告電得菩薩言：「如來、應、正等覺恣汝所問，當為汝說。」

At that time, the World-Honored One spoke to Vidyutprapta Bodhisattva saying, "The Tathāgata, Arhat, Samyak-sambuddha allows you to ask freely. I will explain for you."

電得菩薩白佛言：「世尊！菩薩摩訶薩成就何法，能滿眾生一切所欲，不為諸過之所染著，隨其根性方便引導，令彼眾生身壞命終不墮惡趣，決定當得證於平等，處世無染猶如蓮花，不動法界遊諸佛剎，常不離佛不見色身，住三解脫不入正位，隨眾生欲嚴淨佛土，於剎那頃速能成就阿耨多羅三藐三菩提？」

Vidyutprapta Bodhisattva said to the Buddha, "World-Honored One! What dharmas should a bodhisattva-mahāsattva accomplish to be able to fulfill all the desires of sentient beings; not be tainted by faults; guide others skillfully according to their faculties; ensure that when their bodies perish and lives end they do not fall into evil realms; definitely attain equanimity; remain undefiled in the world like a lotus flower; travel to various Buddha lands without moving from the Dharmadhātu; never be apart from the Buddha yet not see a body of form; dwell in the three liberations without entering the Correct Position; purify Buddha lands according to sentient beings' wishes; and swiftly attain anuttara-samyak-sambodhi in an instant?"

爾時電得菩薩摩訶薩即於佛前以偈問曰：

Thereupon, Vidyutprapta Bodhisattva-mahāsattva, before the Buddha, inquired again in verse saying:

無上人中尊，　　 無邊知見者，　 安住於共法，　　 利益諸世間。

Supreme guide among humans, One of boundless knowledge and vision, Peacefully abiding among common things, Benefiting all in the world.　

等心視眾生，　　 為世所依怙，　 示諸邪正道，　　 令畢竟安樂。　

Viewing beings with an equanimous mind, You are a refuge for the world, Showing all the incorrect and correct path, That leads to ultimate peace.

積集勝功德，　　 猶如眾寶聚，　 世間智慧日，　　 三界應供尊。　

Accumulation of supreme merit, Like a collection of precious jewels, Sun of wisdom for the world, Worthy of offerings throughout the three realms.

願說最上乘，　　 成就菩薩道，　 面相如滿月，　　 具足奢摩他。　

Please teach the supreme vehicle, To accomplish the bodhisattva path. With a face like the full moon, Perfect in śamatha,

開示寂靜法，　　 能滅諸煩惱，　 願說菩薩行，　　 饒益諸眾生。

Reveal the tranquil dharma, That can extinguish all afflictions, Please explain the bodhisattva’s conduct, That benefits all sentient beings.　

佛剎并壽命，　　 色身與眷屬，　 三業及諸法，　　 一切皆清淨。　

Buddha lands and lifespans, Form bodies and retinues, The three karmas and all dharmas, They completely purify them all.

唯願如來說，　　 清淨菩薩行，　 云何降伏魔？　　 云何而說法？ 云何不忘失，　　 唯願為宣說，

May the Tathagata explain, The pure practices of the bodhisattva. How is Māra disciplined? How is the Dharma then expounded?　 And how can one not forget? Please explain all this.

云何勇進者，　　 遍入於生死，　 安住一相中，　　 於法常無動？

How can the courageous Enter everywhere into birth and death, Abide in the single characteristic, And remain unmoved among dharma?

云何諸佛所，　　 親近而供養，　 常觀佛色身，　　 畢竟離諸相？　

How can one approach And make offerings to all Buddhas, Always observe the Buddha's body of form, Yet ultimately be free from all characteristics?

雖證三解脫，　　 如鳥飛空界，　 未具諸功德，　　 終不入涅槃？　

Though realizing the three liberations, Like a bird flying in the sky, Until all merit is perfected, How can one still not enter nirvāṇa?

知諸根性欲，　　 隨順無所畏，　 亦不生染著，　　 成熟彼眾生？　

Knowing the faculties, natures, and desires of all, Going along, without fear, Yet not giving rise to attachments, How are beings thus matured?

先施世間樂，　　 後令發淨心，　 具足殊勝智，　　 證無上菩提？　

First bestowing worldly happiness, Then causing the development of pure minds, Perfecting supreme wisdom, And realizing unsurpassed bodhi?

如是深妙義，　　 唯願如來說。」

Such profound and wondrous teachings, May the Tathāgata please explain.

爾時世尊告電得菩薩摩訶薩言：「善哉善哉！善男子！乃能問佛如是之義，利益安樂無量眾生，攝受現在世間天人，及未來世諸菩薩等。是故電得！應當諦聽善思念之，當為汝說。」

Thereupon, the World-Honored One spoke to Vidyutprapta Bodhisattva-mahāsattva saying, "Excellent, excellent! Kulaputra (’good son’)! You have been able to ask the Buddha about such matters, which will benefit and bring peace to countless beings, embrace the devas and humans of the present world, and future bodhisattvas as well. Therefore, Vidyutprapta, you should listen attentively and reflect well upon it. I will explain it to you."

電得菩薩言：「唯然世尊！願樂欲聞。」

Bodhisattva Vidyutprapta said, "Yes, World-Honored One! I eagerly wish to hear it."

佛告電得：「菩薩摩訶薩有五種伏藏，大伏藏、無盡伏藏、遍無盡伏藏、無邊伏藏，菩薩具足如是伏藏，永離貧窮，即能成就如上所說殊勝功德，以少功力速疾當得阿耨多羅三藐三菩提。云何為五？所謂貪行伏藏、瞋行伏藏、癡行伏藏、等分行伏藏、諸法伏藏。

The Buddha told Vidyutprapta, "Bodhisattva-mahāsattvas have five types of hidden treasuries, great hidden treasuries, inexhaustible hidden treasuries, all-pervasive inexhaustible hidden treasuries, boundless hidden treasuries. When bodhisattvas are replete with these hidden treasuries, they forever leave poverty behind and are able to accomplish the supreme virtues mentioned above, swiftly attaining anuttarā-saṃyak-saṃbodhi with little effort. What are these five? They are the hidden treasury of desire (貪行 rāga-carita, ‘actions of attraction’), the hidden treasury of anger (瞋行 dveṣa-carita), the hidden treasury of delusion (癡行, moha-carita) the hidden treasury of equal amounts, and the hidden treasury of all dharmas.

The Hidden Treasury of Desire

電得！云何名為菩薩摩訶薩貪行伏藏？謂諸眾生貪行相應顛倒繫縛，隨行諸相種種分別，於色聲香味觸法等諸境界中，執著堅固耽樂昏迷。菩薩於彼諸眾生等種種心行應如實知，彼諸眾生何所樂欲？於何境界染習增強？具足成就何等信解？往昔曾種何等善根？於何乘中當得發趣？所有善根久如成熟？菩薩為斷諸眾生等一切欲故，令彼善心常相續故，審諦觀察而為療治。

“Vidyutprapta! What is the bodhisattva-mahāsattva's hidden treasury of desire? It refers to the desirous actions of sentient beings who are bound by inverted views associated with attraction, following various characteristics and making all kinds of discriminations, firmly attached to and indulging in the realms of form, sound, smell, taste, touch, and dharmas. Bodhisattvas should know as they truly are the various habituated mental activities of sentient beings; What do these sentient beings desire? In which realms are their habitual defilements strongest? What kind of faith and understanding have they fully accomplished? What kind of good roots have they planted in the past? In which vehicle will they be able to progress? How long will it take for their good roots to mature? For the sake of cutting off all desires of sentient beings and causing their good minds to continue uninterruptedly, bodhisattvas carefully observe and provide treatment.

電得當知，眾生根行差別難識，一切聲聞辟支佛所不能知，何況凡夫及諸外道。是故電得！或有眾生雖著諸欲，亦能成熟阿耨多羅三藐三菩提。或有眾生纔觸欲境，或以染心發於語言，便得成熟無上明脫。或有眾生覩諸妙色心生欲染，彼色變壞即便覺知，欲惱便息深念無常，則能成熟無上明脫。或有眾生雖見女人不生貪著，於後思念方起染心，想彼形容而生愛戀。或有眾生於其夢中見可意色，心生貪著繫念追求。或有眾生聞女人聲便生貪愛，有時暫見離貪染心，便得成熟無上明脫。

“Vidyutprapta, you should know that the differences in sentient beings' faculties and actions are difficult to discern. Even all śrāvakas and pratyekabuddhas cannot know them, let alone ordinary people and non-Buddhists. Therefore, Vidyutprapta! Some sentient beings, although attached to desires, can still mature towards anuttarā-saṃyak-saṃbodhi. Some sentient beings, as soon as they encounter objects of desire, or speak with a defiled mind, can immediately mature towards supreme enlightenment. Some sentient beings, upon seeing beautiful forms, give rise to desire, but when those forms decay, they immediately realize it, their desire and afflictions cease, they deeply contemplate impermanence, and thus can mature towards supreme enlightenment.

Some sentient beings, although they see women or men, do not give rise to attachment, but later upon reflection, they give rise to a defiled mind, imagining their forms and generating attraction and attachment. Some sentient beings see pleasing forms in their dreams, give rise to attachment, and fixate their minds on pursuing them. Some sentient beings hear the voices of women or men and immediately generate attraction and attachment, but sometimes upon seeing them briefly, they leave behind their defiled minds of attachment and can mature towards supreme enlightenment.

是故電得！菩薩於是種種貪病及以貪藥善巧了知，而於法界無有二相，於此迷惑法界眾生起大悲心。電得！若貪瞋癡、若法界智，無有少法而可得者。

Therefore, Vidyutprapta! Bodhisattvas skillfully understand these various diseases of desire and their remedies, yet in the Dharmadhātu, they see no duality, and for sentient beings confused about the Dharmadhātu, they give rise to great compassion. Vidyutprapta! Whether it is desire, anger, or delusion, if it is this wisdom of the Dharmadhātu, there is not the slightest dharma that can be obtained.

菩薩作是念言：『如我所見，是諸眾生於此無相自性空寂假名安立和合法中，起於貪欲瞋恚愚癡。我當於此如實觀察，為彼迷惑貪欲眾生，住於大悲成滿昔願，不動法界以無功用智而成熟之。』

Bodhisattvas think thus, ‘As I see it, these sentient beings, among these things of conventional designations and combinations that are characteristicless, inherently empty, and tranquil, give rise to desire, anger, and delusion. I should observe this as it truly is, and for those sentient beings confused by attraction and desire, dwelling in great compassion, fulfilling past vows, without moving from the Dharmadhātu, mature them with effortless wisdom (無功用智 aṇābhoga-jñāna)."

若有丈夫於彼女人妄生淨想起重貪染，菩薩即便示現女身，端正殊妙色相具足，珍寶瓔珞種種莊嚴，猶如天女昔所未見，隨彼眾生令其愛著。極貪戀已量彼堪任，方便拔其貪欲毒箭。以自在力還變女身，現其人前而為說法，令彼眾生通達法界，便沒不現。若有女人於彼丈夫心生愛染，菩薩便為現丈夫身，乃至拔其貪欲毒箭，而為說法令入法界，便沒不現。

If there is someone who falsely generates pure thoughts towards a woman and gives rise to heavy attachment, the bodhisattva immediately manifests as a woman, with perfect and wonderful physical characteristics, adorned with precious jewels and various ornaments, like a celestial maiden never seen before, causing that sentient being to become attached. After extreme attachment has arisen, measuring their capacity, the bodhisattva skillfully removes the poisoned arrow of desire. Using supernatural powers, the bodhisattva transforms back from that female form, and appears before that person to teach the Dharma, causing that sentient being to penetrate the Dharmadhātu, and then disappears. If there is a woman who gives rise to love and attachment towards a man, the bodhisattva manifests as a man, up to the point of removing the poisoned arrow of desire, teaching the Dharma to cause her to enter the Dharmadhātu, and then disappearing.

電得！是諸貪行二萬一千，及彼諸行八萬四千，菩薩無功用智出生無量億千法門，開曉眾生悉令解脫，而亦不念我為眾生如是說法，亦無眾生得解脫者。

Vidyutprapta! There are twenty-one thousand such desirous actions, and eighty-four thousand other actions. Bodhisattvas, with effortless wisdom, give rise to countless billions of Dharma gateways, enlightening sentient beings and causing them all to be liberated, yet without thinking, ‘I am teaching the Dharma for sentient beings in this way,’ or the idea that there are sentient beings who attain liberation.

電得！譬如無熱龍王以業力故於其宮內出四大河，為諸眾生水陸住者，夏時熱惱而作清涼，潤澤花果滋實五穀，令諸眾生安隱快樂。而彼龍王不作是念：『我今令此河水流出，已出、當出。』然於四河常自汎滿為眾生用。菩薩亦復如是成就昔願，以無功用智說四聖諦，滅除一切生死熱惱，普施人天聖解脫樂。而是菩薩亦不念言：『我今說法，已說、當說。』任運住於大悲之心，觀察眾生隨應說法。

“Vidyutprapta! It is like the Nāga King, Anavatapta, who, by karmic power, causes four great rivers to flow from his palace for the benefit of beings dwelling on land and in water. In the heat of summer, they provide coolness, moistening flowers and fruits, nourishing the five grains, causing all sentient beings to be peaceful and happy. Yet that Nāga King does not think, ‘I am now causing these rivers to flow, have caused them to flow, or will cause them to flow.’ Nevertheless, the four rivers are always naturally full for the use of sentient beings.

Bodhisattvas are also like this, fulfilling their past vows. With effortless wisdom, they teach the Four Noble Truths, eliminating all the heat and afflictions of birth and death, universally bestowing the bliss of noble liberation to humans and devas. Yet these bodhisattvas also do not think, ‘I am now teaching the Dharma, have taught, or will teach.’ They naturally dwell in the mind of great compassion, observing sentient beings and teaching the Dharma according to what is appropriate.

「復次電得！譬如帝釋有十二那由他諸天女等，以彼帝釋自在力故現其多身，令諸天女於彼欲樂皆得滿足，各自念言：『我今獨與帝釋歡娛。』而是帝釋實無所染。菩薩亦復如是，於諸眾生應可度者，隨其意樂而成熟之，然是菩薩亦無染著。

"Furthermore, Vidyutprapta! It is like Śakra, who has twelve nayutas of devas. By his sovereign power, he manifests many bodies, allowing all the heavenly devas to fulfill their desires for pleasure. Each thinks, 'I am now enjoying myself alone with Śakra.' Yet Śakra himself is actually unattached. Bodhisattvas are also like this. For sentient beings who should be liberated, they mature them according to their inclinations, yet these bodhisattvas remain unattached.

復次電得！譬如日輪出山峯時，光明普遍照閻浮提，所照之處青黃赤白種種形色皆悉顯現，而彼日輪一色一光無差別相。菩薩亦復如是，智慧日輪照於法界，出彼眾生執著山峯，所緣一相隨其意樂而為說法，然於法界無有二相。

“Moreover, Vidyutprapta! It is like when the sun rises over the mountain peaks, its light universally illuminates Jambudvipa. Wherever it shines, various colors - blue, yellow, red, and white - all appear, yet the sun itself is of one color and one light, without differentiation. Bodhisattvas are also like this. The sun of their wisdom illuminates the Dharmadhātu, emerging from the mountain peaks of sentient beings' attachments. They teach the Dharma of the single characteristic according to various inclinations of beings, while in the Dharmadhātu, there are no dualities.

電得！是名菩薩摩訶薩貪行伏藏。菩薩證得此伏藏已，或於一劫或過一劫，隨諸眾生種種意樂現無量身，以種種言詞而為說法，然於法界亦無二相。

“Vidyutprapta! This is called the Bodhisattva-mahāsattva's hidden treasury of desire. Once bodhisattvas attain this hidden treasury, for a kalpa or more than a kalpa, they manifest countless bodies according to the various inclinations of sentient beings and teach the Dharma with various words and phrases, yet in the Dharmadhātu, there are still no dualities.

復次電得！譬如真金，由工巧力隨意所作種種瓔珞莊嚴之具，其相各異而彼金性無有差別。菩薩亦復如是，善觀法界，隨諸眾生種種意樂現無量身，以種種言詞而為說法，然於法界亦無二相，是為常入法界一相。菩薩獲得如是伏藏，能為眾生種種說法。彼聞法已，具足富有無盡聖財，生死貧窮悉皆永斷。

“Furthermore, Vidyutprapta! It is like pure gold, which by the skill of a craftsman can be made into various ornaments and adornments as desired. Their appearances differ, yet the nature of the gold remains undifferentiated. Bodhisattvas are also like this. They observe the Dharmadhātu well, manifest countless bodies according to the various inclinations of sentient beings, and teach the Dharma with various words and phrases, yet in the Dharmadhātu there are no dualities. This is constantly entering the single characteristic of the Dharmadhātu. Bodhisattvas who obtain such a hidden treasury can teach the Dharma in various ways for sentient beings. Upon hearing the Dharma, these beings become fully endowed with inexhaustible noble wealth, and the ‘poverty’ of birth and death is forever eliminated."

The Hidden Treasury of Anger

「復次電得！云何名為菩薩摩訶薩瞋行伏藏？謂諸眾生憍慢相應，計我我所住自他相，從久遠來不修慈忍，瞋恚熱惱自壞其心，於佛法僧不生憶念，瞋毒所覆迷惑於法。菩薩於彼多瞋眾生終不起於損害傷惱，唯作是念：『奇哉眾生愚癡迷惑，乃於諸法本性寂靜無垢濁無和合無違諍遠離法中，顛倒相應妄生瞋恨。』如是念已，住大悲心常自懇惻，設有支解其身分者，為欲調伏瞋行眾生，安住忍辱。若彼無量瞋行眾生，互相違背心懷恚恨，是業成已當墮毒蛇惡趣之中。住忍菩薩以慈念力化此眾生，能令不受惡趣之報，決定當得證於平等。是名菩薩善巧方便，滅除眾生瞋恚之行。

"Furthermore, Vidyutprapta! What is called the Bodhisattva-mahāsattva's hidden treasury of anger? It refers to sentient beings associated with arrogance, who cling to notions of self and other, who have not cultivated kindness and patience for a long time, whose hearts are destroyed by the heat of anger, who do not remember the Buddha, Dharma, and Sangha, and who are confused about the Dharma due to the poison of anger. Bodhisattvas never arise thoughts of harming or hurting such angry beings. They only think, 'How strange! These sentient beings are foolish and deluded. In the inherently tranquil, unpolluted, non-composite, non-conflicting, and far-removed nature of all dharmas, they are associated with delusion and give rise to anger.' Thinking thus, they dwell in great compassion and are constantly remorseful. Even if their bodies were to be dismembered, in order to subdue beings with anger, they would remain patient. If those countless angry beings were to oppose each other with hatred in their hearts, when such karma is complete, they would all fall into the evil realms of poisonous snakes. Bodhisattvas dwelling in patience, through the power of kind thoughts, transform these beings, enabling them to avoid the retribution of evil destinies and definitively attain equanimity. This is called the Bodhisattva's skillful means for eliminating the anger of sentient beings."

「復次電得！菩薩若見瞋惱眾生，作是念言：『一切諸法本性清淨，此諸眾生隨相而行妄生分別，於此平等無違法中而起瞋心。彼諸眾生於法界性不能了知。若此眾生見法性者，終不於他而生忿害，以不了知法界本性是故生瞋。』菩薩於彼多瞋眾生，倍增慈愍住於大悲，成滿昔願，以無功用智為壞眾生瞋恚行故，開示演說種種法門，而亦不念我為眾生除瞋說法。何以故？菩薩善觀法界相故。是為菩薩安住法界無差別相滅煩惱行。

"Furthermore, Vidyutprapta! When bodhisattvas see beings afflicted by anger, they think, 'All dharmas are inherently pure. These beings follow appearances and give rise to false discrimination, generating aversion to what are ultimately equal, non-conflicting dharmas. These beings cannot understand the nature of the Dharmadhātu. If they could see the nature of things, they would never give rise to anger or harm towards others. It is because they do not understand the original nature of the Dharmadhātu that they generate anger.'

Towards these many angry beings, bodhisattvas increase their compassion and dwell in great compassion, fulfilling their past vows. Using effortless wisdom to destroy the anger of beings, they reveal and expound various Dharma gateways, yet they do not think, 'I am teaching the Dharma to remove anger from beings.' Why? Because bodhisattvas observe well the characteristics of the Dharmadhātu. This is how bodhisattvas abide in the non-differentiated characteristics of the Dharmadhātu to eliminate afflicted practices.

電得！譬如不除黑闇得現光明，亦非無能除黑闇者。如是黑闇及光明性，皆如虛空無有差別。菩薩亦復如是，依此法界無差別智，善巧說法摧滅種種瞋行眾生，不於法界而作差別。

“Vidyutprapta! It is like darkness not being removed yet light appearing, and also not that there is no one who can remove darkness. The nature of both darkness and light is like empty space, without differentiation. Bodhisattvas are also like this, relying on this non-differentiated wisdom of the Dharmadhātu, they skillfully teach the Dharma to destroy the various angry actions of beings, without making distinctions in the Dharmadhātu.

電得！譬如日輪所出光明，隨所照處皆日輪攝。菩薩亦復如是，為欲調伏滅除瞋行，所有言說皆是法輪，不於法界而作差別。如是瞋行二萬一千，及彼諸行八萬四千，菩薩成就無功用智，隨彼眾生種種瞋行而為說法，不作是念：『我為眾生今現說法，已說、當說。』

“Vidyutprapta! It is like the light emitted by the sun, wherever it shines, that place is encompassed by the sun. Bodhisattvas are also like this. In order to subdue and eliminate anger, everything they say is the Dharma Wheel, without making distinctions in the Dharmadhātu. There are twenty-one thousand such angry actions, and eighty-four thousand other actions. Bodhisattvas, having accomplished effortless wisdom, teach the Dharma according to the various angry actions of beings, without thinking, 'I am now teaching the Dharma for beings, have taught, or will teach.'

是名菩薩摩訶薩瞋行伏藏。菩薩證得此伏藏已，若於一劫若過一劫，隨諸眾生種種意樂，以種種文字語言方便演說，不能得其瞋行邊際，而是菩薩智慧辯才亦不可盡。是名菩薩善說法界無差別相，獲得如是瞋行伏藏。

This is called the Bodhisattva-mahāsattva's hidden treasury of anger. Once bodhisattvas attain this hidden treasury, for a kalpa or more than a kalpa, they expound skillfully using various words and languages according to the various inclinations of beings, yet never reach the limit of the habits of aversion, while the bodhisattva's wisdom and eloquence are also inexhaustible. This is called the bodhisattva's skillful explanation of the non-differentiated characteristics of the Dharmadhātu, obtaining such a hidden treasury of anger."

The Hidden Treasury of Delusion

「復次電得！云何名為菩薩摩訶薩癡行伏藏？電得！諸菩薩等如是之行甚為難事，謂諸眾生隨惑行者、惱害他者、無明胎[穀-禾+卵]所纏裹者、如蠶處繭自繫縛者、於法界中無方便者、不善觀察所應行者、著我見者、行邪道者、住鈍行者、難出離者，為如是等迷惑眾生，從初發心起大加行，不生疲苦亦無懈怠。如是思惟：『應以何緣、何等勝解、云何說法，令此眾生入菩薩行而得解脫？』菩薩往昔善觀法界，以無功用智住於大悲，知彼眾生迷法界已，隨力所堪而為說法，悉令調伏。亦不念言：『我今說法，已說、當說。』以彼往昔誓願力故，善觀緣起自然演出百千法門，斷除眾生無明業行令得解脫。

"Furthermore, Vidyutprapta! What is called the Bodhisattva-mahāsattva's hidden treasury of delusion? Vidyutprapta! It is extremely difficult for bodhisattvas to deal with actions such as these, by those sentient beings that go along with deluded actions, who harm others, who are wrapped in the cocoon of ignorance, who bind themselves like silkworms in cocoons, having no skillful means in the Dharmadhātu, who do not properly observe what should be practiced, who are attached to the view of self, follow wrong paths, dwell in dull practices, and are difficult to liberate. For such deluded sentient beings, from their initial resolve, bodhisattvas undertake great practices without becoming weary or lazy. They contemplate thus, 'By what causes, what superior understanding, and how should I teach the Dharma to enable these sentient beings to enter the bodhisattva practices and attain liberation?' Bodhisattvas, having well observed the Dharmadhātu in the past, dwell in great compassion with effortless wisdom. Knowing these sentient beings are confused about the Dharmadhātu, they teach the Dharma according to their capacities, subduing them all. Yet they do not think, 'I am now teaching the Dharma, have taught, or will teach.' Due to the power of their past vows, they skillfully observe dependent origination and naturally expound hundreds of thousands of Dharma gateways, eliminating sentient beings' karmic actions of ignorance and causing them to attain liberation.

電得！譬如良醫善療眾病，先善綜習醫方諸論，纔見病相皆悉了知，呪藥所施無不除愈。菩薩亦復如是，善觀法界以無功用智，為彼積集癡行眾生，隨其根性開示演說百千法門悉令明了。

“Vidyutprapta! It is like a skilled physician who cures many illnesses. Having first thoroughly studied medical treatises, as soon as they see symptoms, they understand them all. Their spells and medicines cure without exception. Bodhisattvas are also like this; skillfully observing the Dharmadhātu with effortless wisdom, for those sentient beings who accumulate deluded actions, they reveal and expound hundreds of thousands of Dharma gateways according to their faculties, causing them all to understand clearly.

電得！是名菩薩摩訶薩癡行伏藏。菩薩證得此伏藏已，善觀緣起，為如是等癡行眾生，若於一劫若過一劫，隨其性欲以種種文字語言善巧演說，不能得其癡行邊際，而是菩薩智慧辯才亦不可盡。是名菩薩於一切法無差別相善巧宣說，獲得如是癡行伏藏。如是癡行二萬一千，及彼諸行八萬四千，菩薩為斷如是行故，開示演說百千法門。是名菩薩癡行伏藏。

“Vidyutprapta! This is called the Bodhisattva-mahāsattva's hidden treasury of delusion. Once bodhisattvas attain this hidden treasury, they skillfully observe dependent origination. For such deluded sentient beings, whether for a kalpa or more than a kalpa, they skillfully expound using various words and languages according to their natures and desires, yet cannot reach the limit of delusion, while the bodhisattva's wisdom and eloquence are also inexhaustible. This is called the bodhisattva's skillful exposition of the non-differentiated characteristics of all dharmas, obtaining such a hidden treasury of delusion.

There are twenty-one thousand such deluded actions, and eighty-four thousand other actions. To cut off such actions, bodhisattvas reveal and expound hundreds of thousands of Dharma gateways. This is called the bodhisattva's hidden treasury of delusion."

The Hidden Treasury of Equal Amounts

「復次電得！云何名為菩薩摩訶薩等分行伏藏？譬如四面鏡輪，清徹明淨無諸垢翳，懸於四衢，所對色像皆於中現無有增減。而此明鏡亦不念言：『我能現此種種色像。』然善磨瑩此鏡輪已，一切諸相自然而現。菩薩亦復如是，法界鏡輪善磨瑩已，住無功用三昧，隨諸眾生心行差別，開示演說百千法門，悉令了知皆得解脫，不起法相及眾生相。何以故？菩薩善觀法界相故，於此四行相應眾生如實了知，隨其根性而為說法，而於法界及眾生界，如實觀察無有二相。爾所法界及眾生界，明見無二無差別故。

"Furthermore, Vidyutprapta! What is called the Bodhisattva-mahāsattva's hidden treasury of equal amounts (desire, anger, and delusion)? It is like a four-sided mirror wheel, clear and pure without any stains or obstructions, hung at a crossroads, reflecting all forms and images without increase or decrease. Yet this bright mirror does not think, 'I can reflect these various forms and images.' However, once this mirror wheel is well polished, all appearances naturally manifest.

Bodhisattvas are also like this. Once they have well polished the mirror wheel of the Dharmadhātu, they abide in the samadhi of effortlessness. According to the different mental activities of sentient beings, they reveal and expound hundreds of thousands of Dharma gateways, causing all to understand and attain liberation, without giving rise to the characteristics of ‘things’ (dharmas) or ‘sentient beings’. Why? Because bodhisattvas observe well the characteristics of the Dharmadhātu, they truly understand sentient beings associated with these four types of actions (i.e. with desire, anger, delusion, or a mixture) and teach the Dharma according to their faculties, while observing without duality the Dharmadhātu and the realm of sentient beings. They clearly see that the Dharmadhātu and the realm of sentient beings are non-dual and undifferentiated.

電得！譬如虛空，無有種種差別之相亦無建立。菩薩亦復如是，善觀法界，了一切法入於一相。亦由往昔誓願力故，隨眾生行種種說法，而於法界無有差別。

“Vidyutprapta! Just like space, which has no various differentiated characteristics and no establishment. Bodhisattvas are also like this. They observe the Dharmadhātu well, understanding that all dharmas enter into a single characteristic. Also, due to the power of their past vows, they teach various Dharmas according to sentient beings' practices, yet without differentiation in the Dharmadhātu.

電得！此等分行二萬一千，及彼諸行八萬四千，菩薩觀察悉皆明了。譬如良醫知病授藥，以無功用智種種說法，是名菩薩摩訶薩等分行伏藏。菩薩證得此伏藏已，為諸眾生若一劫若過一劫，隨其志樂以種種言詞善巧宣說，不能得其諸行邊際，菩薩智慧辯才亦不可盡。是名菩薩善說法界無差別相，獲得如是等分行伏藏。

“Vidyutprapta! There are twenty-one thousand such equal actions, and eighty-four thousand other actions. Bodhisattvas observe and understand them all clearly. Like a good physician who knows illnesses and prescribes medicines, they teach various Dharmas with effortless wisdom. This is called the Bodhisattva-mahāsattva's hidden treasury of equal amounts.

Once bodhisattvas attain this hidden treasury, for a kalpa or more than a kalpa, they skillfully expound using various words and phrases according to sentient beings' aspirations, yet cannot reach the limit of these actions, while the bodhisattva's wisdom and eloquence are also inexhaustible. This is called the bodhisattva's skillful exposition of the non-differentiated characteristics of the Dharmadhātu, obtaining such a hidden treasury of equal amounts."

「復次電得！菩薩成就如是智已，於諸眾生根行意樂善巧了知。若見多貪眾生，為欲調伏療其病故，示同凡夫現受諸欲，具有妻子家業資生，猶如蓮花而不染著。有諸眾生癡無智慧，不知菩薩善巧方便而作是念：『何有智者貪受諸欲？不異凡夫。』便謂菩薩遠離菩提。如是眾生心不淨故，起大瞋忿不生敬信，由此業故身壞命終墮大地獄。復以菩薩密化因緣罪報畢已，決定當得入於平等。

"Furthermore, Vidyutprapta! Once bodhisattvas have accomplished such wisdom, they skillfully understand the faculties, practices, and inclinations of all sentient beings. When they see beings with strong desire, in order to subdue and cure their affliction, they manifest as ordinary people experiencing desires, having wives, children, and possessions, yet they remain unattached like a lotus flower. Some foolish beings without wisdom, not understanding the bodhisattvas' skillful means, think, 'How can a wise person indulge in desires? They are no different from ordinary people.' They then consider the bodhisattvas to be far from enlightenment. Because such beings' minds are impure, they give rise to great anger and do not develop respect and faith. Due to this karma, when their bodies perish and lives end, they fall into the great hells. Yet through the bodhisattvas' secret transformative causes and conditions, once those beings’ karmic retributions are exhausted, they will definitely enter into equanimity.

電得！譬如猛火隨投草木，一切熾然悉成於火。菩薩亦復如是，智火熾然，所有眾生若貪瞋癡、若善不善，菩薩於彼與之同行，一切熾然皆成智慧。是名菩薩不共之法。

Vidyutprapta! It is like a fierce fire that burns whatever grass or wood is thrown into it, all becoming fire. Bodhisattvas are also like this. Their wisdom-fire blazes fiercely. Whether beings have desire, anger, or delusion, whether they are good or bad, bodhisattvas practice alongside them, causing all to blaze and become wisdom. This is called the bodhisattvas' unique dharma (āveṇika-dharma).

又如須彌山王不共之相，所謂四面四寶所成。隨諸眾生青黃赤白種種色相，彼若往詣瑠璃面者，皆同一色如彼琉璃，詣金色面皆如金色，銀、頗梨色悉皆同等。菩薩亦復如是，得不共法，隨諸眾生若貪瞋癡，若善不善，至菩薩所與之同行，一切皆令入菩薩智。彼心不淨自惡業故，或墮地獄、餓鬼、畜生、閻摩羅界。以是菩薩不共功德及願力故，罪報畢已決定當得阿耨多羅三藐三菩提。

It is also like Mount Sumeru's unique characteristic of being composed of four precious substances on its four sides. According to the various blue, yellow, red, and white colors of sentient beings, if they approach the lapis lazuli side, they all appear the same color as lapis lazuli; if they approach the golden side, all appear golden; silver and crystal sides are likewise. Bodhisattvas are also like this. Having attained the unique dharma, they adapt to all sentient beings whether they have desire, anger, or delusion, whether they are good or bad. When beings come to the bodhisattvas and practice alongside them, all are caused to enter the bodhisattvas' wisdom. If their minds are impure due to their own evil karma, they may fall into the realms of hell, hungry ghosts, animals, or Yama. Yet due to the bodhisattvas' unique merit and power of vows, once their karmic retributions are exhausted, they will definitely attain anuttarā-saṃyak-saṃbodhi."

Vimala Bhikṣu and King Broad Bestower

「電得！過去無量無邊阿僧祇劫五濁世時，有佛出現，號曰寶聚功德聲如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時世壽命百二十歲，如我今日。彼諸眾生極重貪欲瞋恚愚癡煩惱覆蔽，違逆父母兄弟朋友，不順和上及阿闍梨，不知恩德。常懷毒害姦詐賊心，互相破壞非理而行，於佛法僧不生敬信，慳悋鄙弊行餓鬼法。彼佛剎中有如是等諸惡眾生難可調伏。

"Vidyutprapta! In the past, countless and boundless asaṃkhyeya kalpas ago, during a time of the five defilements, a Buddha appeared in the world called Jewel Accumulation Merit Voice Tathāgata, Arhat, of Right and Universal Knowledge, Perfect in Conduct and Understanding, Sugata (Well-Gone One), Knower of the World, Unsurpassed One, Tamer of Heros, Teacher of Devas and Humans, Buddha, World-Honored One. At that time, the lifespan of people was one hundred and twenty years, just like today. The sentient beings of that time were extremely heavy with desire, anger, and delusion, their afflictions obscuring them. They disobeyed their parents, brothers, friends, and did not follow their teachers and preceptors, not knowing gratitude. They constantly harbored thoughts of harm, deceit, and thievery, destroying each other unreasonably. They did not generate respect and faith in the Buddha, Dharma, and Sangha, and were miserly and base, practicing the ways of hungry ghosts. In that Buddha's land, there were such evil beings who were difficult to tame.

時彼世尊亦以往昔誓願力故，於此惡世得阿耨多羅三藐三菩提。其佛復有二萬二千大聲聞眾。彼時有王名曰廣授，自在王化統閻浮提，於佛法中信心清淨，請彼如來及比丘眾於夏安居廣設供養。

At that time, that World-Honored One, due to the power of his past vows, attained anuttarā-saṃyak-saṃbodhi in this evil world. That Buddha also had twenty-two thousand great śrāvaka disciples. At that time, there was a king named Broad Bestower, who was the sovereign ruler of Jambudvīpa. He had pure faith in the Buddha's teachings and invited that Tathāgata and the bhikṣu assembly to spend the summer retreat there, making extensive offerings.

爾時有一法師比丘名為無垢，具足辯才善巧說法眾所樂聞，開示眾生常不疲倦。凡所說法無有希求，容相熙怡先言問訊，色力具足顏貌端嚴，為諸眾生之所樂見，供養恭敬尊重讚歎。復有新學年少比丘，常隨無垢出入王宮無有障礙，種種供養衣服飲食臥具醫藥。

At that time, there was a Dharma master (dharmabhāṇaka) bhikṣu named Vimala (’Stainless’), who was fully endowed with eloquence and skillfully expounded the Dharma, which all enjoyed hearing. He tirelessly taught sentient beings. In all his Dharma teachings, he had no expectations. His countenance was joyful, and he always greeted others first. He was endowed with a strong body and handsome features, delightful for all beings to see, and was worshiped, respected, honored, and praised. There were also newly ordained young bhikṣus who always followed Vimala in and out of the royal palace without hindrance, receiving various offerings of clothing, food, bedding, and medicine.

時彼眾中多有比丘，不知修習身戒心慧，不敬佛法及以眾僧，常見斷見及我見等，謗於佛法輕躁難調。不攝諸根住於非法，無沙門行自稱沙門，身口意業悉皆邪僻。

At that time, among the assembly, there were many bhikṣus who did not know how to cultivate body, precepts, mind, and wisdom. They did not respect the Buddha, Dharma, and Sangha, and held views of annihilation and self. They slandered the Buddha's teachings and were frivolous and difficult to tame. They did not restrain their senses and dwelt in non-Dharma. Without the conduct of śramaṇas, they called themselves śramaṇas, their body, speech, and mind actions all perverse.

時彼世尊過安居已便入涅槃。其王廣授以赤栴檀闍維供養，造立八十俱胝寶塔，以赤栴檀而為欄楯，四面皆有金色蓮花。無垢比丘，佛所記別多聞第一，於佛滅後弘宣正法。隨所遊行城邑聚落，教化無量百千眾生，皆令住於阿耨多羅三藐三菩提。

After the summer retreat ended, that World-Honored One entered nirvāṇa. King Broad Bestower cremated him with red sandalwood and built eighty koṭi jeweled stupas, using red sandalwood for the railings, with golden lotuses on all four sides. Bhikṣu Vimala, whom the Buddha had predicted to be foremost in learning, propagated the true Dharma after the Buddha's nirvāṇa. Wherever he traveled in cities and villages, he taught countless hundreds of thousands of beings, causing them all to abide in anuttarā-saṃyak-saṃbodhi.

爾時多有諸惡比丘，不知修行常懷嫉妬，為魔所惑，詣彼王所而作是言：『王所師敬無垢比丘，出入王宮無有禁制。而彼比丘未離貪欲，非時而食香鬘嚴身，實非梵行不應供養。我為此事來告於王，莫於過後佛正法中而生不信。』

At that time, there were many evil bhikṣus who did not know how to practice and always harbored jealousy. Deluded by Māra, they went to the king and said, ‘The king's respected teacher, Bhikṣu Vimala, enters and exits the royal palace without restriction. Yet that bhikṣu has not abandoned desire, eats at improper times, adorns himself with fragrant garlands, and is truly not practicing brahmacarya and should not be given offerings. We have come to inform the king of this matter, lest you lose faith in the Buddha's true Dharma later.’

時有一魔名為極惡，即自變身作比丘像，復詣王所如前重說。時廣授王數聞此語，即作是念：『無垢比丘精勤有智我所尊重，若有此事終無是處。』作是念已，爾時魔眾於虛空中便現半身，向彼王所而說偈言：

At that time, there was a Māra named Extremely Evil that transformed into the appearance of a bhikṣu and went to the king to repeat these words. When King Broad Bestower heard this repeatedly, he thought, "Bhikṣu Vimala is diligent and wise, one whom I respect. If this is the case, it would be impossible." Having thought this, at that moment Māra and his horde appeared half-bodied in the air and spoke to the king in verse, saying:

王應學伎藝，　　 善識於機宜，　　 廣授不能知，　　 非是人王相。　

“The king should learn skills, And be good at recognizing opportunities. Broad Bestower cannot understand, This is not the mark of a human king.　

佛羅漢弟子，　　 已具於大智，　　 如是語不依，　　 云何隨斷見？　

The disciples of the Buddha and the arhats Already possess great wisdom. Not relying on such words, How can one follow annihilationist views?　

比丘為利益，　　 告汝以誠言，　　 斷見惡趣人，　　 實非修梵行。

For your benefit, bhikṣus I tell you with sincere words: Those with annihilationist views bound for evil realms Truly do not practice brahmacarya.　　

彼人於宮內，　　 共婇女娛樂，　　 王應與侍從，　　 親覩離疑心。』　

That person in the palace Enjoys himself with court ladies. The king should go with his attendants To see for himself and dispel doubting minds.”　

王聞如是事，　　 心生大驚怖，　　 即便將侍從，　　 速疾詣宮中。　　

The king, hearing such things, Became greatly alarmed and frightened. He immediately took his attendants And quickly went to the palace.

無垢時在宮，　　 演說第一義，　　 諸法自性空，　　 無我無壽者。　　

Vimala was then in the palace, Expounding the ultimate truth: All dharmas are inherently empty, Without self and without lifespan.

王與諸兵眾，　　 俱為魔所惑，　　 見宮中婇女，　　 圍遶於比丘，　

The king and his soldiers, All deluded by Mara, Saw court ladies in the palace Surrounding the bhikṣu.　

瞋猛如醉象，　　 便勅旃陀羅：　 『比丘污我宮，　　 當治以苦法。』　　

Enraged like a drunken elephant, He ordered the executioners: ’This bhikṣu has defiled my palace, He should be punished severely.’

臣佐及眷屬，　　 皆為魔所持，　　 於無罪比丘，　　 隨忿而生害。　　

Ministers and relatives, All possessed by Mara, Towards the innocent bhikṣu, Generated harm out of anger.

魁膾持刀進，　　 無垢便悲泣。　　 王語：『汝非法，　　 何故而復悲？』　　

The executioner advanced with a knife, Vimala began to weep. The king said, ‘You are unrighteous, Why do you weep?’

無垢白王言：　　 『是事難自表，　　 且待須臾間，　　 我當有明證。』　　

Vimala said to the king. ’This matter is difficult to explain, Please wait a moment, I will have clear evidence.’

王聞比丘言，　　 即止於魁膾，　 『當試作何事，　　 汝應速宣說。』　　

The king heard the bhikṣu’s words, And stopped the executioner, ’What test will you perform? You should quickly declare.’

成就勝意樂，　　 行慈利世者，　　 合十指爪掌，　　 而發於誓言：

Accomplished in supreme aspiration, The one who practices kindness to benefit the world, Joined his ten fingernails together, And made this vow:　

『大王汝當知，　　 若實無此事，　　 願地六種動，　　 空中雨妙花。』　

‘Great King, you should know, If this matter is truly not so, May the earth shake in six ways, And wondrous flowers rain from the sky.’　

當發如是言，　　 大地六種動，　　 空界雨天花，　　 魔眾懷憂惱。　

As he spoke these words, The earth shook in six ways, Heavenly flowers rained from the sky, And the assembly of Maras became distressed.　

王時生淨信，　　 禮足求歡喜：　 『我當墮地獄，　　 無依願覆護。　　

The king then developed pure faith, Bowed at his feet and sought forgiveness: ’I was bound for hell, With no refuge, I beg for protection.

咄哉遇此惡，　　 如何起毒心？　　 無覆無所依，　　 所從唯惡友；

Alas, encountering such evil, How could I give rise to a poisonous mind? Without shelter, without support, I followed only evil friends;　　

十方我無護，　　 唯有於大師。　　 我當捨王位，　　 盡壽歸依住。』　　

In the ten directions I have no protector, Only the great teacher remains. I shall renounce my royal position, And take refuge for life."

比丘知彼王，　　 及眷屬志樂，　　 為說第一義，　　 王聞得正信。

The bhikṣu, knowing the king And his retinue's aspirations, Expounded the ultimate truth, The king heard and gained right faith.　　

與百億眷屬，　　 捨王位出家，　　 修習頭陀行，　　 不受他人請。　

With his retinue of ten billion, He renounced the throne and left home, Cultivating ascetic dhūta practices, Not accepting invitations from others.　

時王後宮內，　　 婇女八萬人，　　 聞說第一義，　　 皆住不退轉。　

At that time, in the king's inner palace, Eighty thousand court ladies, Hearing the exposition of the ultimate truth, All dwelt in non-retrogression.　

王依於佛教，　　 二十四年中，　　 日夜常懺悔，　　 罪業猶不盡。

The king, following the Buddha's teachings, For twenty-four years, Day and night constantly repented, Yet his karmic offenses were still not exhausted.　　

百俱胝眷屬，　　 惡心向法師，　　 由此命終後，　　 墮於無間獄。　

His hundred koṭi retinue, With evil minds towards the Dharma master, After their lives ended, Fell into the Avīci hell.　

多億年受苦，　　 罪畢遇如來，　　 以昔恐怖因，　　 餘報常羸劣。　　

Suffering for many billions of years, When their offenses were exhausted, they encountered the Tathāgata, Due to the past causes of terror (in hell), Their remaining retribution was constant weakness.

次第轉修習，　　 供養千億佛，　　 各於餘國中，　　 悉皆成正覺，　　 俱同一名字，　　 號功德名稱。　　

Gradually turning to cultivation, They made offerings to a thousand billion Buddhas, Each in other countries, All attained perfect enlightenment, All sharing the same name, Called ‘Renowned for Merit.’

時彼廣授王，　　 慈忍比丘所，　　 由起毒害意，　　 於多億歲中，　　 受昔惡業對，　　 墮大叫地獄。　

At that time, King Broad Bestower, Towards the kind and patient bhikṣu, Due to giving rise to thoughts of harm, For many billions of years, Received retribution for past evil karma, Falling into the Great Howling Hell.　

畢此業報已，　　 還得於人身，　　 值普眼如來，　　 親近常供養。　　

After exhausting this karmic retribution, He regained a human body, Encountered Samantacakṣus (Universal Eye) Tathāgata, Drew near, and made offerings.

由此轉奉事，　　 八十俱胝佛，　　 然後成正覺，　　 今則我身是。　

From this, he went on to serve Eighty koṭis of Buddhas, Then attained perfect enlightenment. Now it is I myself.　

彼比丘欲害，　　 無罪法師者，　　 當來得作佛，　　 彌勒菩薩是。　

That bhikṣu who wished to harm That innocent Dharma master, Will become a Buddha in the future, It is Maitreya Bodhisattva.　

時彼王宮內，　　 八萬諸婇女，　　 淨信植眾德，　　 承事無量佛。

At that time, in the king's inner palace, The eighty thousand court ladies, With pure faith planted many virtues, And served countless Buddhas.　　

於今復發行，　　 大願利眾生，　　 當奉千億佛，　　 各成等正覺。

Now they again set forth, With great vows to benefit sentient beings, They will make offerings to a thousand billion Buddhas, Each attaining equal and perfect enlightenment.　　

我今告汝等，　　 一切勿生害，　　 修慈佛所讚，　　 速得大菩提。

I now tell all of you, Do not give rise to harm towards anyone, Cultivate kindness as praised by the Buddha, And swiftly attain great bodhi.

「是故電得！於諸眾生根性志樂不能善知，應一切時勿生害心。電得！譬如諸山，須彌為最。如來智慧亦復如是，於諸智中最尊無上。譬如一切諸水之中，海為最勝。如來智慧亦復如是，於諸智中最為深大。又如諸國王中，轉輪聖王最為尊上。如來智慧亦復如是，於諸智中為無上上。

"Therefore, Vidyutprapta! Since one cannot fully know the faculties, natures, and inclinations of all sentient beings, one should never give rise to harmful thoughts at any time. Vidyutprapta! Just as among all mountains, Mount Sumeru is supreme, so too is the Tathāgata's wisdom supreme among all wisdoms. Just as among all waters, the ocean is supreme, so too is the Tathāgata's wisdom the deepest and greatest among all wisdoms. And just as among all kings, the wheel-turning sage king is most honored, so too is the Tathāgata's wisdom unsurpassed among all wisdoms.

電得，如來成就如是智故，一切眾生貪瞋癡行心心轉變，如來悉知，一彈指頃皆能攝受。

Vidyutprapta, because the Tathāgata has accomplished such wisdom, he knows all the changes in the minds of sentient beings, in their actions of desire, anger, and delusion, and can embrace them all in a single finger-snap.

電得！如來成就一切種智，如明眼人自觀掌中五菴羅果，不用功力明了無疑。如來亦爾，了知一切眾生心行，於大眾中種種說法。無量無數佛世界中貪行相應諸眾生等，為貪熱惱晝夜尋思虛過於時，我悉知見。為貪熱惱起於身口種種之業，我悉知見。瞋行眾生瞋忿覆心互相憎嫉，以毒害故墮無間處，我悉知見。癡行相應諸眾生等，無明闇迷惑執著樂隨邪見，我悉了知。有堪任者、不堪任者，有增進者、有退失者，於如來乘種善根者、於緣覺乘種善根者、於聲聞乘種善根者，我悉了知。

Vidyutprapta! The Tathāgata has accomplished all-knowing wisdom, like a clear-sighted person observing five āmra fruits in their palm, understanding without effort and without doubt. The Tathāgata is also like this, knowing all the mental activities of sentient beings and teaching various Dharmas among the great assembly. I see and know all the sentient beings associated with greedy practices in countless Buddha worlds, who waste their time day and night with thoughts driven by the torment of desire. I see and know all the various physical and verbal actions arising from the torment of desire. I see and know the angry beings whose minds are covered by anger and hatred, mutually despising each other, falling into the uninterrupted hell due to their poisonous harm. I fully understand the beings associated with deluded practices, who are confused and attached to wrong views due to the darkness of ignorance. I fully know those who are capable and those who are not, those who progress and those who regress, those who plant good roots in the Tathāgata vehicle, in the Pratyekabuddha vehicle, and in the Śrāvaka vehicle.

如來成就如是智慧，處大眾中能了眾生心行差別，知非時故默然捨住，但作是念：『此諸眾生於法迷惑不能解了。』如來具足殊勝根力善知時故，堪調伏者、勝志樂者、能堪忍者、受善言者，我悉了知。如是知已，於彼眾生攝受利益。

The Tathāgata, having accomplished such wisdom, can understand the differences in the mental activities of beings among the great assembly. Knowing it is not the right time, he remains silent, only thinking, 'These sentient beings are confused about the Dharma and cannot understand.' The Tathāgata, fully endowed with supreme faculties and powers, knows the right time, and fully understands those who can be tamed, those with superior aspirations, those who can endure, and those who accept good words. Knowing this, he embraces and benefits those sentient beings.

是故電得！初業菩薩未入正位，於諸眾生勝志樂行不能善知，若在家若出家皆不應起嫌害之心，勿於長夜自致衰惱。是故菩薩從初發心，當於一切住大乘者生於佛想，於餘眾生雖復見彼作諸惡業，而亦不起損害之心。何以故？如來常說，若諸眾生於白淨法有少缺減，終不能得入於涅槃。菩薩若見貪行眾生，應作是念：『彼為貪欲熱惱所燒，是我過咎。』見彼瞋恚及以愚癡熱惱燒者，皆悉念言是我之罪。何以故？我見一切眾生病苦，應為求藥方便療治。我先誓願除眾生病，而今捨置，是我過咎。菩薩成就如是意樂，自省其過，於諸眾生深起慈心。若遇殺害割截身分，於彼怨所生反報心，無有是處。電得！菩薩如是正修行時，過去所有不善之業永盡無餘，未來不善終不更起。

Therefore, Vidyutprapta! Beginner bodhisattvas who have not yet entered the right position cannot fully know the superior aspirations and practices of sentient beings. Whether at home or having left home, they should not give rise to thoughts of dislike or harm, lest they bring about their own decline and suffering for a long time. Therefore, from their initial resolve, bodhisattvas should generate the thought of Buddha towards all those dwelling in the Great Vehicle, and even towards other sentient beings who commit evil actions, they should not give rise to thoughts of harm. Why? The Tathāgata always says that if sentient beings have even a slight deficiency in pure dharmas, they will never be able to enter nirvāṇa.

When bodhisattvas see beings with desire, they should think, 'They are burned by the torment of desire; this is my fault.' Seeing those burned by the torment of anger and delusion, they should think that it is their own fault. Why? Seeing all sentient beings sick and suffering, one should seek medicine and skillfully treat them, thinking, ‘I previously vowed to eliminate the sickness of sentient beings, but now I have abandoned them; this is my fault.’ Bodhisattvas who accomplish such aspirations examine their own faults and give rise to deep compassion for all sentient beings. Even if they encounter killing or dismemberment, it is impossible for them to generate thoughts of retaliation towards their enemies.

Vidyutprapta! When bodhisattvas practice correctly in this way, all past unwholesome actions are completely exhausted without remainder, and future unwholesome actions will never arise again."

The Caṇḍāla Fearsome

「電得！乃往古昔無量阿僧祇劫然燈佛前，有佛名勝生如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。世界名光明。在安隱王城林中而住。

"Vidyutprapta! In the distant past, countless asaṃkhyeya kalpas before Dīpaṃkara Buddha, there was a Buddha named Jaya (Victor) Tathāgata, Arhat, of Right and Universal Knowledge, Perfect in Conduct and Understanding, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Heroes, Teacher of devas and Humans, Buddha, World-Honored One, who appeared in the world. That world was called Light. He dwelt in the forest of the city of the King of Peace.

爾時有旃陀羅名為可畏，兇險好殺安忍無慈，手塗於血見者皆懼。時旃陀羅繫牛其舍方入欲殺，牛見驚怖掣繩奔走，往於勝生如來林所。時旃陀羅持刀隨逐，彼牛惶怖墜於深坑，其命將終楚痛號吼。時旃陀羅見是牛已更增忿怒，便入坑中持刀欲殺。未下之頃，

At that time, there was a caṇḍāla (’butcher’) named Fearsome, who was cruel, fond of killing, without patience or compassion, his hands smeared with blood, causing fear in all who saw him. Once, this caṇḍāla tied up a cow in his house, intending to kill it. The cow, seeing this, was terrified and broke free, running towards the forest where Jaya Tathāgata was staying. The caṇḍāla pursued with a knife. The frightened cow fell into a deep pit, and as its life was about to end, it cried out in pain. The caṇḍāla, seeing the cow, became even more enraged and entered the pit with his knife, intending to kill it.

爾時勝生如來於彼林中，無量百千大眾圍遶，廣為分別緣起法門，所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是因緣一切皆是純大苦集。

At that moment, Jaya Tathāgata was in the forest, surrounded by hundreds of thousands of beings, extensively explaining the teaching of dependent origination; that ignorance conditions habituation (saṃskāra), and habits condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions sensation, sensation conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions aging and death, sorrow, lamentation, pain, and despair. All of these conditions are the accumulation of pure great suffering.

電得！於此緣中，無明於行無思無覺，行於無明亦無思無覺，乃至生於老死無思無覺，老死於生亦無思無覺。如是諸法性不可得，無行無念無我我所，本性清淨各不相知。凡夫不聞如是法故，執色是我、我有諸色、色屬於我，乃至受想行識亦復如是。由此執著我我所故，無常計常、苦計為樂、不淨計淨、無我計我，生四顛倒。顛倒見故，無明迷惑不正思惟，隨心染著不能破壞，有愛繫縛生死輪迴相續不斷。智者善觀法界相故，不見有少我人眾生乃至壽命生老病死、繫縛殺害而可得者。

Vidyutprapta! In these conditions, ignorance has no thought or perception of habituation, habits have no thought or perception of ignorance, and so on up to birth having no thought or perception of aging and death, and aging and death having no thought or perception of birth. The nature of all these dharmas cannot be grasped; they have no action, no thought, no self, and no possessions. Their original nature is pure, and they do not know each other.

Because ordinary beings do not hear such teachings, they cling to form as self, thinking 'I have a form' or '[this body of] form belong to me,' and the same with sensations, perceptions, conditioning, and consciousness. Due to this attachment to self and possessions, they perceive the impermanent as permanent, suffering as happiness, the impure as pure, and non-self as self, giving rise to four inversions. Because of these inverted views, they are deluded by ignorance, think incorrectly, and are attached according to their minds, unable to break free. They are bound by craving for existence, continuously cycling through birth and death without interruption.

The wise, observing the characteristics of the Dharmadhātu well, do not see even the slightest self, person, being, or life-span, nor birth, aging, sickness, death, bondage, or killing that can be grasped.

電得！爾時可畏旃陀羅於是時中，遙聞如來說法之聲，即便覺悟尋止殺心，棄所持刀從坑而出。往詣佛所頂禮雙足却住一面，白言：『世尊！我今願欲於佛法中出家為道。』佛言：『可爾。善來比丘。』即成沙門得具足戒。爾時勝生如來知彼意樂漸已成熟，廣為演說諸菩薩行。可畏聞已證無生忍，於佛法中永不退轉。彼牛得聞如來所說緣起法句，其聲微妙心生喜悅，命終之後生兜率天，得見彌勒成就正信。

Vidyutprapta! At that time, the fearsome caṇḍāla heard from afar the sound of the Tathāgata's teaching. He immediately awakened and stopped his intention to kill, discarding his knife and climbing out of the pit. He went to the Buddha, bowed at his feet, stood to one side, and said, ‘World-Honored One! I now wish to leave home and practice the path in the Buddha's teachings." The Buddha said, ‘So be it. Welcome, bhikṣu." He immediately became a śramaṇa and received the full precepts.

At that time, Tathāgata Jaya, knowing that his aspirations had gradually matured, extensively explained the bodhisattva practices for him. Upon hearing this, Fearsome realized the patience of birthlessness and became irreversible in the Buddha's teachings. The cow, hearing the Tathāgata's words on dependent origination and their subtle and wondrous sound, became joyful in heart. After its life ended, it was reborn in Tuṣita Heaven, where it saw Maitreya and attained right faith.

如是電得！諸眾生行甚深微密難識難知。是故電得！菩薩欲求阿耨多羅三藐三菩提者，應當善知眾生根行，於一切眾生中住平等心無礙之心，於一切法常無染著，捨諸所有、修持淨戒、安住忍辱、發起精進、入諸禪定、如實觀察一切法性。電得！菩薩圓滿如是六法，速能證得阿耨多羅三藐三菩提。云何圓滿？所謂依止一切智智而修行故。

Thus, Vidyutprapta! The actions of sentient beings are extremely profound, subtle, and difficult to know and understand. Therefore, Vidyutprapta! Bodhisattvas who wish to seek anuttarā-saṃyak-saṃbodhi should know well the faculties and habitual actions of sentient beings, dwell among all sentient beings with an equal and unobstructed mind, always be unattached to all dharmas, renounce all possessions, cultivate and uphold pure precepts, abide in patience, arouse vīrya, enter into all dhyāna concentrations, and observe the nature of all dharmas as they truly are.

Vidyutprapta! Bodhisattvas who perfect these six dharmas can swiftly realize anuttarā-saṃyak-saṃbodhi. How are they perfected? By relying on the wisdom of all-knowing wisdom in their practice."

The Hidden Treasury of All Dharmas

「電得！何者是諸菩薩法伏藏？所謂菩薩見一切色，如實了知本來不生自性清淨。菩薩於色得善巧故，則能成就四無礙辯。何等為四？所謂義無礙、法無礙、詞無礙、樂說無礙。義無礙者，於諸色義無罣礙故。云何色義？謂第一義。云何第一義？謂色不可得故。成就如是第一義智，名義無礙。法無礙者，於諸色法如實觀察、如實了知，名法無礙。詞無礙者，謂於諸色以無礙智善巧言詞種種分別，名詞無礙。樂說無礙者，謂於諸色隨眾生機開示演說，無染無著，名樂說無礙。

Vidyutprapta! What is all bodhisattvas’ hidden treasury of dharma? It refers to bodhisattvas seeing all forms and truly understanding that they are originally unborn and inherently pure. Because bodhisattvas attain skillfulness regarding form, they can accomplish the four unobstructed eloquences. What are these four? They are unobstructed eloquence in meaning, in Dharma, in expression, and in delight in speaking.

Unobstructed eloquence in meaning is being unhindered regarding the meaning of all forms. What is the meaning of form? It is the ultimate meaning. What is the ultimate meaning? It is that form cannot be grasped. Accomplishing such wisdom of the ultimate meaning is called unobstructed eloquence in meaning.

Unobstructed eloquence in Dharma is observing and truly understanding all form-dharmas as they really are. This is called unobstructed eloquence in Dharma.

Unobstructed eloquence in expression refers to skillfully discriminating various aspects of all forms with unobstructed wisdom and words. This is called unobstructed eloquence in expression.

Unobstructed eloquence in delight in speaking refers to revealing and expounding on all forms according to sentient beings' capacities, without defilement or attachment. This is called unobstructed eloquence in delight in speaking.

菩薩成就如是智已，普於一切迷惑執著色法眾生，隨其性欲，以無功用智如應說法，而於法界不作二相；廣說乃至香味觸法亦復如是。

Once bodhisattvas accomplish such wisdom, for all sentient beings confused and attached to form-dharmas, they teach the Dharma appropriately according to their natures and desires with effortless wisdom, yet without making dualities in the Dharmadhātu. This applies broadly up to and including smell, taste, touch, and mental objects as well.

電得！是名諸菩薩摩訶薩法伏藏。菩薩證得此伏藏已，為欲調伏於如是等諸境界中迷惑眾生，隨其意樂於一一處，若一劫若過一劫，以種種言詞善巧宣說，亦不能得諸處邊際，菩薩智慧亦無損減，不離法界隨順無二無差別故，是名菩薩善巧演說一切諸法無差別相。獲得如是法伏藏已，能為眾生如應說法，令得具足無盡法財，生死貧窮悉令永斷。

Vidyutprapta! This is called the hidden treasury of dharma of all bodhisattva-mahāsattvas. Once bodhisattvas attain this hidden treasury, in order to subdue confused sentient beings in such realms, according to their inclinations in each place, for a kalpa or more than a kalpa, they skillfully expound using various words and phrases, yet cannot reach the limit of these realms, while the bodhisattva's wisdom is not diminished, because they do not depart from the Dharmadhātu and follow non-duality and non-differentiation. This is called the bodhisattva's skillful exposition of the non-differentiated characteristics of all dharmas.

Having obtained such a hidden treasury of dharma, they can teach the Dharma appropriately for sentient beings, causing them to be fully endowed with inexhaustible Dharma wealth and permanently cutting off the poverty of birth and death.

電得！是名菩薩摩訶薩五種伏藏，大伏藏、無盡伏藏、遍無盡伏藏、無邊伏藏。菩薩成就如是伏藏，圓滿殊勝諸功德故，少用功力速得阿耨多羅三藐三菩提。」

Vidyutprapta! These are called the five hidden treasuries of bodhisattva-mahāsattva, great hidden treasuries, inexhaustible hidden treasuries, all-pervasive inexhaustible hidden treasuries, boundless hidden treasuries. Bodhisattvas who accomplish such hidden treasuries, because they perfect supreme merit, can swiftly attain anuttarā-saṃyak-saṃbodhi with little effort.

說此伏藏法門時，電得菩薩得陀羅尼，五百菩薩得電光明三昧，三萬六千天子發阿耨多羅三藐三菩提心。

When this Hidden Treasury Dharma Door was spoken, Bodhisattva Vidyutprapta attained dhāraṇī, five hundred bodhisattvas attained the Lightning Illumination Samādhi, and thirty-six thousand devaputras generated the aspiration for anuttarā-saṃyak-saṃbodhi.

爾時月幢菩薩白佛言：「世尊！如佛所說無功用智，是義云何？」

At that time, Bodhisattva Candraketu asked the Buddha, "World-Honored One! What is the meaning of the effortless wisdom that the Buddha has spoken of?"

佛告月幢：「若有菩薩於善法中身心相應攀緣造作，是名功用。若有菩薩身心調柔無念無依離修行相，以彼成就往昔願智，億千佛剎所可施為種種示現，而於法界亦無所動，常演說法無少法相。以四攝法成熟眾生，亦無眾生而可度者。嚴淨一切諸佛剎土，而亦不見不淨佛剎。常念諸佛不觀色相，遊諸佛剎不離法界。是名菩薩無功用智。菩薩成就如是智故，滿足眾生一切希望，而於所作亦無染著。」

The Buddha told Candraketu, "If there are bodhisattvas who, among wholesome dharmas, have their body and mind aligned with grasping and creating, this is called functional or effortful (功用). If there are bodhisattvas whose body and mind are gentle and pliant, without thought or dependence, free from the characteristics of practice, who use the wisdom of past vows they have accomplished to manifest various deeds in billions of buddha lands, yet remain unmoved in the Dharmadhātu, constantly expounding the Dharma without characteristics, maturing sentient beings through the four means of unification, yet see no sentient beings to be liberated, who adorn and purify all buddha lands yet do not see impure buddha lands, who are constantly mindful of all buddhas yet do not observe physical characteristics, who travel to various buddha lands without departing from the Dharmadhātu - this is called the bodhisattva's effortless wisdom. Because bodhisattvas accomplish such wisdom, they fulfill all the hopes of sentient beings, yet remain unattached to what they do."

爾時世尊說此無功用智時，三千大千世界六種震動，釋提桓因與忉利天，於上空中雨曼陀羅花、優鉢羅花、拘物頭花、波頭摩花、分陀利花、栴檀末香而散佛上。天鼓自鳴，大光遍照，昔未曾見，眾生遇者身得清涼。

When the World-Honored One spoke of this effortless wisdom, the three thousand great thousand worlds shook in six ways. Śakra Devānām Indra and the gods of the Trāyastriṃśa Heaven rained down māndārava flowers, utpala flowers, kumuda flowers, padma flowers, puṇḍarīka flowers, and scattered sandalwood powder over the Buddha from the sky above. Celestial drums sounded by themselves, a great light shone everywhere, unprecedented, and the beings who encountered it felt cool and refreshed.

爾時世尊告電得菩薩言：「過去如來、應、正等覺，皆於此處開示演說如是法門。未來諸佛當出於世，亦於此處開示演說如是法門。現在無量阿僧祇世界中諸佛如來，為此法門不斷絕故，放大光明。」

At that time, the World-Honored One spoke to Vidyutprapta Bodhisattva saying, "The past Tathāgatas, Arhats, Samyak-sambuddhas all revealed and expounded this Dharma gateway in this place. The future Buddhas who will appear in the world will also reveal and expound this Dharma gateway in this place. The present Buddhas and Tathāgatas in countless asaṃkhyeya worlds are emitting great light so that this Dharma gateway will not be interrupted."

爾時長老阿難從座而起，偏袒右肩右膝著地，合掌向佛白言：「世尊！當何名此經？我當云何奉持？」

At that time, the Venerable Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said, "World-Honored One! What should this sutra be named? How should I uphold it?"

佛告阿難：「此經名為『無盡伏藏』，亦名『說一切法無差別相』，以是名字汝當奉持。」

The Buddha told Ānanda, "This sutra is called 'The Inexhaustible Hidden Treasury,' and it is also called 'Explaining the Non-differentiated Characteristics of All Dharmas.' You should uphold it by these names."

佛說此經已，電得菩薩、長老阿難，及諸四眾，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

After the Buddha had spoken this sutra, Bodhisattva Vidyutprapta, the Venerable Ānanda, and the fourfold assembly, as well as all the worldly devas, humans, asuras, gandharvas, and others, having heard what the Buddha had said, were all greatly delighted and faithfully accepted and upheld it.

大寶積經卷第八十四