Candraprabha Samādhi Sūtra
1. Introduction
如是我聞：
Thus have I heard:
一時婆伽婆住王舍城耆闍崛山，與大比丘眾百千人俱；菩薩八十那由他，皆一生補處，阿氏多菩薩摩訶薩而為上首；四天王、釋天王、娑婆世界主大梵天王，及餘增上福德諸天、增上威勢阿修羅王、龍王、夜叉、乾闥婆、緊陀羅、摩睺羅伽、人、非人等；前後圍遶，瞻仰如來。
At one time the Bhagavān was dwelling on the Gṛdhrakūṭa Mountain in the city of Rājagṛha, together with a great assembly of a hundred thousand bhikṣus and eighty nayutas of bodhisattvas, all of whom were bound to attain buddhahood in one lifetime, headed by the bodhisattva mahāsattva Ajita. The four heavenly kings, Śakra, lord of the Sahā world, and the great Brahmā, as well as other devas of superior merit and majesty, asura kings, dragon kings, yakṣas, gandharvas, kiṃnaras, mahoragas, humans, and nonhumans, surrounded the Tathāgata in front and behind, revering him.
時此眾中有菩薩名月光童子——已於過去供養諸佛，殖眾善根，自識宿命，信樂大乘、安住大乘、大悲相應——從坐而起，偏袒右肩，右膝著地而白佛言：
Then in this assembly there was a bodhisattva youth named Candraprabha, who had made offerings to buddhas in the past, planted wholesome roots, and had his own memory of past lives. He believed in the Mahāyāna, dwelt in the Mahāyāna, and was endowed with great compassion. He rose from his seat, bared his right shoulder, and knelt on his right knee. He addressed the Buddha:
「世尊！我今於佛欲有所問，惟願聽許，除我疑結。」
"O Bhagavān! I now have a few questions for the Buddha. I wish for you to listen and remove my doubts."
佛言：
The Buddha said:
「童子！隨汝所樂，於彼彼問當為汝說，令得歡喜。我一切智、一切知見，於一切法有力、無畏而得自在，與無障礙解脫知見相應。童子！如來無所不知、無所不見、無所不證、無不選擇，覺知無量無邊世界。童子！諸佛、世尊於彼彼問悉能隨答，皆令心喜。」
"O Youth! I will answer your questions and gladden you. I have omniscience and all-knowledge. I have attained mastery of all Dharma teachings, and I have attained the mastery of fearlessness. I am endowed with the unhindered knowledge and insight of liberation. O Youth! There is nothing that a tathāgata does not know. There is nothing that he does not see. There is nothing that he does not experience. There is nothing that he does not discern. He is aware of infinite unlimited worlds. O Youth! The buddhas, the bhagavāns, are able to answer all questions and gladden everyone."
爾時，童子以偈問曰：
At that time, the youth asked in the form of a gāthā:
「諸佛行於何等行，
能為世親作光明？
能得不可思議智？
惟願救護解說之。
"What practices have the Buddhas carried out,
Whereby they have become illuminators for the world,
And have attained inconceivable knowledge?
I pray that you will protect and explain this.
何行得斯說法上，
人中牛王天敬奉，
不可稱量最上智？
惟願為我善分別。
What practices have they carried out, whereby they have attained this supreme teaching,
Being honored by humans and gods alike,
And having attained immeasurable supreme knowledge?
I pray that you will explain this to me.
我以深信故諮問，
真實無有諂曲心，
餘更無能證知我，
唯是人尊所照見。
I ask this out of deep faith,
With truth and without deceit.
No one else can know my [mind];
Only you, honorable one, can see.
我有廣大勝樂心，
釋種師子知我行，
我心不為語言故，
唯願為我說助道。
I have a vast, excellent, joyful mind.
The Lion of the Śākya clan knows my practices,
And my mind is not for the sake of words.
I pray that you teach me the auxiliaries to the Path.
何法能將諸佛來，
而得增長無邊智，
於一切法到彼者？
唯願為我善宣說。
What Dharma can bring the Buddhas here,
Whereby I may increase boundless knowledge
And reach the other shore of all Dharma teachings?
I pray that you explain this to me.
願說長養我行法，
令得修成明利智，
深心持戒不毀犯，
遠離一切諸怖畏。
I pray that you tell me the way to nurture my Dharma practice,
Whereby I may cultivate and perfect clear, sharp wisdom,
Deeply keeping the precepts without transgression,
And getting rid of all fears.
云何於戒而不棄？
云何於慧而不減？
云何安住阿蘭若？
云何而得增智慧？
How can I not abandon the precepts?
How can I not diminish in wisdom?
How can I abide peacefully in the araṇya?
How can I increase in wisdom?
云何能入勝妙法，
樂護禁戒無悔恨？
云何於戒而不缺？
云何能知有為性？
How can I enter the supremely wondrous Dharma,
Delighting in guarding the precepts without regret?
How can I not violate the precepts?
How can I know the nature of conditioned things?
云何得斯三業淨，
無染穢心趣佛道？
云何能得身業淨？
云何能除口、意惡？
How can I attain purity in the three actions,
Without defiled thoughts proceeding toward the Buddha's Path?
How can I attain purity in physical actions?
How can I remove evils of speech and mind?
云何得離雜染心？
唯願世尊隨問說。」
How can I be free from defiled thoughts?
I but beseech the World-Honored One to answer my questions.
爾時，佛告月光童子：
Then the Buddha told the youth, Candraprabha:
「菩薩摩訶薩若與一法相應，速得阿耨多羅三藐三菩提，如是諸法悉皆剋獲。云何一法？若菩薩摩訶薩於眾生所起平等心、救護心、無礙心、無毒心，是為一法相應，速成阿耨多羅三藐三菩提，能獲如是功德之利。」
"If bodhisattva mahāsattvas practice one Dharma, they will quickly attain anuttara-samyak-saṃbodhi. What is this one Dharma? If bodhisattva mahāsattvas arouse equanimous, protective, unobstructed, and nonviolent minds toward sentient beings, this is the one Dharma that will enable them to attain anuttara-samyak-saṃbodhi quickly and acquire such benefits."
爾時，世尊而說偈言：
Then the Bhagavān recited this gāthā:
「若有受持是一法，
能順菩薩正修行，
因此一法功德故，
速得成於無上道。
"If any accept and hold one Dharma,
They will be able to follow the right practice of bodhisattvas.
Because of this one meritorious Dharma,
They will quickly attain the unsurpassed Path.
於一切處心無礙，
勇猛菩薩所能行，
初不起於憎、愛想，
如是則獲妙功德。
Their minds will be unhindered in all places.
In whatever the valiant bodhisattvas can do
They do not give rise to thoughts of desire or hate.
In this way they will attain wondrous merits.
若能如是修等心，
則得證於平等果；
如是法行俱平等，
則得足下安平相。
If they can thus cultivate equanimity,
They will soon realize the fruit of equanimity.
Thus their practice of the Dharma is endowed with equanimity,
And they will attain the mark of equanimity of the soles of feet.
修於平等離瞋心，
能除一切煩惱覆，
以是因緣足下平，
故獲足下蓮花色。
Cultivating equanimity and leaving behind anger,
They can remove all afflictive obstructions.
Because of this the soles of their feet are even,
And beneath their feat spring the form of lotus blossoms.
彼能獨顯於十方，
福德光明遍佛土，
既得登於寂滅地，
調伏無量諸眾生。
They will be able to manifest in the ten directions,
Their meritorious light pervading all buddha-lands.
Having attained the stage of tranquility,
They will train innumerable sentient beings.
「童子！菩薩摩訶薩於一切眾生起平等心、救護心、無礙心、無毒心，為世間眼，證得三昧，名為諸法體性平等無戲論三昧。從彼三昧成就十法。何者為十？一、身戒，二、口戒，三、意戒，四、業清淨，五、渡諸因緣，六、悟解諸陰，七、得界平等，八、除諸入相，九、斷滅諸愛，十、證於無生。
"O Youth! The bodhisattva mahāsattva regards all sentient beings impartially, with the intention to rescue them, without hindrance or poisons. They are the eyes of the world and attain a samādhi called the samādhi of the equality and nondiscrimination of the essence of all dharmas. From this samādhi they accomplish ten things: (1) observing precepts of body, (2) speech, and (3) mind, (4) purifying actions, (5) transcending condicauses and conditions, (6) understanding the aggregates, (7) attaining equality of the ranges, (8) removing the perception of the faculties, (9) cutting off desire, and (10) realizing birthlessness.
「復有十法：一、入諸法性，二、顯示諸因，三、不壞於果，四、現見諸法，五、修集於道，六、與佛俱生，七、智慧明利，八、入諸眾生樂欲之智，九、得於法智，十、入無礙辯智。
“There are ten more dharmas: (1) entering the Dharma-nature, (2) revealing their causes, (3) not denying consequences, (4) seeing dharmas directly, (5) cultivating the Path, (6) being born together with Buddhas, (7) having clear, sharp knowledge, (8) knowing the wishes of sentient beings, (9) attaining knowledge of the Dharma, and (10) attaining unhindered knowledge of intellectual powers.
「復有十法：一、善知文字智，二、已渡諸事，三、得音聲智，四、於界平等，五、得界平等心生踊悅，六、得於喜分，七、得不曲心，八、威儀調伏，九、得質直心，十、色無瞋變。
“There are ten more dharmas: (1) knowledge of writing, (2) transcending things, (3) the knowledge of sounds, (4) the equality of the ranges, (5) the joy of the mind in the equality of the ranges, (6) the attainment of the aspect of joy, (7) the attainment of an unwavering mind, (8) the discipline of deportment, (9) the attainment of an honest mind, and (10) the absence of anger.
「復有十法：一、面常怡悅，二、言詞和雅，三、恒先慰問，四、常不懈怠，五、恭敬尊長，六、供養尊長，七、生處知足，八、修善無厭，九、邪命清淨，十、安住阿蘭若。
“There are ten more dharmas: (1) always maintaining a pleasant countenance, (2) speaking gently, (3) always greeting others with a friendly greeting, (4) never being lazy, (5) honoring and respecting one’s elders, (6) serving one’s elders, (7) knowing satisfaction in one’s birthplace, (8) tirelessly cultivating goodness, (9) purifying wrong livelihood, and (10) living in the araṇya.
「復有十法：一、地地安住智，二、正念不忘，三、得陰方便智，四、界方便智，五、入方便智，六、證諸神通，七、滅諸煩惱，八、斷除習氣，九、心常勇猛，十、住不淨觀。
“There are ten more dharmas: (1) knowledge of peaceful abiding on the various stages, (2) right mindfulness and non-forgetfulness, (3) attaining skilful knowledge in regard to the aggregates, (4) skilful knowledge of the ranges, (5) skilful knowledge of the faculties, (6) attaining in the supernormal powers, (7) extinguishing afflictions, (8) removing habit energies, (9) constant mental valour, and (10) abiding in meditation on impurities.
「復有十法：一、知犯方便，二、滅諸有流，三、斷諸結使，四、已渡諸有，五、善識宿命，六、於業果無疑，七、於法思惟，八、求於多聞，九、得於利智，十、得調伏地。
“There are ten more dharmas: (1) knowledge of skilful means, (2) annihilation of the stream of existence, (3) destruction of the bondage of afflictions, (4) transcendence of existence, (5) knowledge of past lives, (6) freedom from doubt about the consequences of actions, (7) contemplation of the Dharma, (8) seeking to listen much, (9) the attainment of penetrating knowledge, and (10) mastery of the stages.
「復有十法：一、不恃持戒，二、不妄想分別，三、無有輕躁，四、住不退相，五、出生善法，六、厭離惡法，七、不行煩惱，八、不捨於學，九、分別諸禪，十、得一切眾生樂欲之智。
“There are ten more dharmas: (1) not being proud in observing precepts, (2) not being deluded by discrimination, (3) not being impatient, (4) abiding in the characteristic of nonregression, (5) producing wholesome dharmas, (6) aversion to unwholesome dharmas, (7) not activating afflictions, (8) not abandoning learning, (9) distinguishing the dhyānas, and (10) attaining knowledge of the wishes of all sentient beings.
「復有十法：一、善分別生處，二、得於盡智，三、善知語言智，四、棄捨俗緣，五、厭離三界，六、不起下心，七、不著諸法，八、攝受正法，九、守護正法，十、知律方便。
“There are ten more dharmas: (1) skillfully distinguishing birth, (2) attaining knowledge of extinction, (3) skill in verbal expression, (4) abandoning conventional conditions, (5) aversion to the triple world, (6) not giving rise to inferior attitudes, (7) nonattachment to dharmas, (8) accepting the true Dharma, (9) preserving the true Dharma, and (10) knowing the skilful means of the Vinaya.
「復有十法：一、滅諸諍，二、不相違，三、不鬪訟，四、忍平等，五、得忍地，六、自攝於忍，七、善擇諸法，八、心樂具戒，九、決定方便善於問答，十、善分別句義智。
"There are ten more dharmas: (1) quelling disputes, (2) not opposing each other, (3) not quarreling, (4) being patient and equanimous, (5) attaining the stage of patience, (6) self-control in patience, (7) skillful analysis of the teachings, (8) mental delight in the precepts, (9) skill in determining the skillful means of inquiry and answering questions, and (10) skillful analysis of the meanings of words.
「復有十法：一、於法出生方便智，二、善知義非義出生智，三、前際智，四、後際智，五、現在智，六、三世平等智，七、善解三輪智，八、心安住，九、身安住，十、善護威儀。
"There are ten more dharmas: (1) the knowledge of how to develop skilful means in regard to the Dharma, (2) the knowledge of how to develop skilful means in knowing what is meaningful and what is not meaningful, (3) the knowledge of the past, (4) the knowledge of the future, (5) the knowledge of the present, (6) the knowledge of the equality of the three times, (7) the knowledge of skill in understanding the three spheres of action, (8) mental stability, (9) physical stability, and (10) skill in maintaining deportment.
「復有十法：一、不壞威儀，二、分別威儀，三、威儀端雅，四、善解說誼，五、得世智，六、好施不慳，七、恒舒施手，八、常施不絕，九、無物不施，十、有慚。
"There are ten more dharmas: (1) not losing one’s deportment, (2) distinguishing one’s deportment, (3) maintaining a composed and elegant posture, (4) being skilled in explaining meanings, (5) attaining worldly wisdom, (6) being generous and not stingy, (7) always extending one’s hand to give, (8) always giving without interruption, (9) having nothing that one does not give, and (10) having a sense of conscience.
「復有十法：一、有愧，二、棄捨惡心，三、不捨頭陀，四、於信無爽，五、常行喜行，六、捨所坐處施諸尊長，七、捨於憍慢，八、善攝於心，九、善知心相應，十、善知心起。
"There are ten more dharmas: (1) having a sense of shame, (2) abandoning evil thoughts, (3) not forsaking dhūta austerities, (4) not losing faith, (5) always practicing joyful conduct, (6) giving away one’s seat to elders, (7) abandoning arrogance, (8) skillfully controlling the mind, (9) knowing the mind’s associations, and (10) knowing the mind’s arising.
「復有十法：一、善知義智，二、善知法智，三、遠離無知，四、善入微細心，五、識心自性，六、善知法去來方便，七、善知一切語言智，八、善得詞無礙差別，九、得義決定方便智，十、棄捨非義。
"There are ten more dharmas: (1) knowledge of meaning, (2) knowledge of the Dharma, (3) freedom from ignorance, (4) skill in penetrating subtle minds, (5) knowledge of the intrinsic nature of consciousness and minds, (6) skill in knowledge of the coming and going of dharmas, (7) knowledge of all manners of verbal expression, (8) skill in differentiation of unhindered expression, (9) skill in skillfully determining meanings, and (10) the rejection of what is not meaningful.
「復有十法：一、親近善人，二、與之同事，三、聽受其教，四、遠離惡人，五、修禪起通，六、不著禪味，七、遊戲神通，八、得於世智，九、遠離施設假名，十、不厭有為。
"There are ten more dharmas: (1) associating with good people, (2) working with them, (3) listening to their teachings, (4) avoiding bad people, (5) practicing meditation and developing supernormal powers, (6) not being attached to the taste of the dhyānas, (7) sporting in the supernormal powers, (8) attaining worldly wisdom, (9) avoiding provisional designations, and (10) not being disgusted with the conditioned.
「復有十法：一、得利不忻，二、逢衰不慼，三、稱而不悅，四、譏而不憂，五、譽之不增，六、毀之不減，七、不苦，八、不樂，九、不親在家，十、不在僧眾。
"There are ten more dharmas: (1) not rejoicing in gain, (2) not grieving in loss, (3) not rejoicing in praise, (4) not grieving in blame, (5) not increasing in praise, (6) not decreasing in blame, (7) not suffering, (8) not enjoying, (9) not being close to lay people, (10) not being in the monastic community.
「復有十法：一、捨不恭敬，二、行於恭敬，三、禮儀具足，四、捨無禮儀，五、不污俗家，六、守護佛法，七、宴默少言，八、言行不麁，九、與彼言談善能方便，十、降伏諸怨。
"There are ten more dharmas: (1) abandoning disrespect, (2) practicing respect, (3) being endowed with proper manners, (4) abandoning improper manners, (5) not defiling lay households, (6) protecting the Buddha Dharma, (7) being silent and speaking little, (8) not being coarse in speech and behavior, (9) being skillful in speaking with others, and (10) conquering one’s enemies.
「復有十法：一、善知時節，二、於諸凡夫不可知想，三、於諸貧賤不起輕心，四、有乞即施，五、於諸貧者任乞不障，六、於諸破戒不起嫌心，七、念欲救彼，八、善知所作，九、攝受正法，十、捨於財食。
"There are ten more dharmas: (1) knowing the right time, (2) not considering ordinary people unknowable, (3) not despising the poor, (4) giving to the needy, (5) not hindering the poor from begging, (6) not being hostile toward the immoral, (7) wanting to save others, (8) knowing what to do, (9) embracing the true Dharma, and (10) giving away wealth and food.
「復有十法：一、不營積聚，二、讚歎持戒，三、訶責犯戒，四、敬奉持戒無有諂心，五、一切所有悉皆能施，六、誠心勸請，七、如說而行，八、承事智人，九、於諸法決定深樂修行，十、得譬喻智。
"There are ten more dharmas: (1) not hoarding anything, (2) praising morality, (3) reproaching immorality, (4) respecting morality without stinginess, (5) giving away all one’s possessions, (6) sincerely requesting others to do so, (7) acting in accord with one’s words, (8) serving wise people, (9) deeply delighting in practice with certainty in the Dharma, (10) and attaining knowledge of similes.
「復有十法：一、於前際方便，二、修善為首，三、有諸方便，四、斷除諸相，五、棄捨諸想，六、善知事相，七、能演諸經，八、於諸違順善得方便，九、於諦決定，十、證於解脫。
"There are ten more dharmas: (1) skillfulness concerning the past, (2) the practice of goodness as the foremost, (3) skillfulness, (4) the elimination of appearances, (5) the abandonment of conceptions, (6) skillfulness in the characteristics of things, (7) skill in expounding the sūtras, (8) skillfulness in distinguishing between what is contrary and what is in accord, (9) certainty in the truth, and (10) realization of liberation.
「復有十法：一、所言真直，二、顯自性智，三、言說無疑，四、繫想於空，五、修於無相，六、知無願性，七、得四無畏，八、於戒堅固，九、入正具足，十、得於智慧。
"There are ten more dharmas: (1) truthfulness in speech, (2) knowledge of the essence of things, (3) freedom from doubt in speech, (4) concentration on emptiness, (5) cultivation of signlessness, (6) knowledge of the essence of wishlessness, (7) attainment of the four fearlessnesses, (8) firmness in morality, (9) fulfillment of the attainments, and (10) attainment of wisdom.
「復有十法：一、繫想一緣，二、少結親知，三、不起濁心，四、棄捨諸見，五、得陀羅尼，六、得智，七、得明，八、安住，九、住持，十、正勤。
"There are ten more dharmas: (1) fixing one’s thoughts on one object, (2) having few friends and relatives, (3) not giving rise to a confused mind, (4) abandoning various views, (5) attaining dhāraṇī, (6) attaining wisdom, (7) attaining insight, (8) peaceful abiding, (9) maintaining [the Dharma], and (10) right effort.
「童子！是名菩薩摩訶薩從彼諸法體性平等無戲論三昧成就如是諸功德利。
"O Youth! These are the merits and benefits that bodbodhisattva mahāsattvas attain from the samādhi of the equality and nondiscrimination of the essence of all dharmas.
「童子！如是三昧名為因、名為相應、名為教、名為門、名為作、名為道行、名為無疑、名為師導、名為行順忍、名為忍地、名為除去不忍、名為智地、名為遠離無知、名為建立於智、名為方便地、名為菩薩遊行、名為親近勝丈夫、名為遠離惡丈夫、名為如來所說佛地、名為智者隨喜、名為愚者所棄、名為聲聞難知、名為非外道地、名為如來所攝、名為十力所知、名為諸天供養、名為梵王禮拜、名為帝釋隨後行、名為龍神曲躬、名為夜叉隨喜、名為緊陀羅所讚、名為摩睺羅伽歎美、名為菩薩所修、名為智者所求、名為得無上道物、名為非財食施、名為除諸眾生煩惱病藥、名為智藏、名為無盡辯才、名為出生諸教、名為除諸痛苦、名為知三界、名為渡筏、名為渡四流船、名為出生名譽、名為讚顯如來、名為如來利益、名為光讚十力、名為出生菩薩道德、名為慈滅恚怒、名為悲除惱害、名為歡喜寂靜於心、名為捨所悲人、名為穌息大乘人、名為能師子吼、名為佛道、名為一切法印、名為引導一切智、名為菩薩遊戲園苑、名為散壞魔軍、名為善逝衢術、名為成諸吉義、名為防捍讎敵、名為以法降怨、名為真實無畏、名為如實不妄求力、名為十八不共法根本、名為莊嚴法身、名為諸行威勢、名為莊嚴佛慧、名為棄諸愛著、名為悅佛長子、名為滿足佛智、名為非辟支佛地、名為清淨心、名為清淨身、名為成就解脫、名為無諸雜欲、名為無諸雜恚、名為非愚癡地、名為阿含智、名為能起諸術、名為除諸無明、名為滿足解脫、名為踊悅禪人、名為須見者眼、名為遊戲神通、名為能現神足、名為聞持陀羅尼、名為念持不忘、名為諸佛所加、名為導師方便、名為微細難知無相應者、名為捨於文字、名為深知義智、名為知見智、名為分別智、名為不可言說智、名為能調非智、名為質直者智、名為少欲者智、名為攝持精進、名為能持不忘、名為能銷諸苦、名為諸法無生、名為一言演說能知所有生滅諸趣，是名一切法體性平等無戲論三昧。」
"O Youth! This samādhi is called the cause, the association, the teaching, the door, the creation, the path of practice, the absence of doubt, the teacher and guide, the practice of acceptance, the stage of patience, the removal of impatience, the stage of knowledge, the removal of ignorance, the establishment in knowledge, the stage of skilful means, the bodhisattva's travel, the association with excellent people, the detachment from bad people, the stage of buddhahood explained by the tathāgatas, the joy of the wise, the rejection of the foolish, the difficult to understand by the śrāvakas, the stage of those not on other paths, the embraced by the Tathāgata, known by those of the ten powers, honored by the devas, respected by Brahmā Deva, followed by the Śakra Deva, bowed to by the nāgas, approved of by the yakṣas, praised by the kinnaras, praised by the mahorāgas, practiced by the bodhisattvas, the goals sought by the wise, the attainment of the unsurpassed path, the giving of food that is not material, the medicine for removing the sickness of the afflictions of sentient beings, the treasury of wisdom, inexhaustible eloquence, the production of teachings, the removal of pain, and the knowledge of the three realms, they are the rafts that ferry across, the boats that cross the four torrents, that which brings fame, that which shows the Tathāgata, that which benefits the Tathāgata, that which that glorifies the ten powers, that which produces the path of bodhisattvas, that which extinguishes anger with kindness, that which removes torment with compassion, that which brings joy and serenity, that which dispenses compassion, that which brings relief to those on the Mahāyāna, that which can roar the lion’s roar, the path to buddhahood, the seal of all Dharma teachings, the guide to omniscience, the playground of bodhisattvas, that which scatters the army of māras, that which is the path of skilful artisanship, the accomplishment of all good meanings, the defense against foes, the conquest of enemies through the Dharma, true fearlessness, the power of not seeking thusness in vain, the root of the eighteen unshared dharmas, the adornment of the dharma body, the majestic power of practices, the adornment of the wisdom of buddhahood, the rejection of all attachments, the eldest son who delights the Buddha, the fulfillment of the wisdom of buddhahood, the stage of non-pratyekabuddhas, the pure mind, the pure body, the accomplishment of liberation, the absence of all desires, the absence of all anger, the stage of non-delusion, the knowledge of the āgamas, the ability to produce all arts, the elimination of all ignorance, the fulfillment of liberation, the joy of the meditator, the eye of one who needs to see, the play of supernormal faculties, the ability to manifest supernormal powers, the dhāraṇī-memory of what is heard, the memory that does not forget, the support of the Buddha's empowerment, the skillful means of the Guide, subtle, hard to know, dissociated, beyond words, the wisdom that profoundly knows meanings, the wisdom that knows and sees, the discriminating wisdom, the ineffable wisdom, the wisdom that tames the unruly, the wisdom of the honest, the wisdom of those with few desires, the concentrated effort, the ability to retain and not forget, the ability to dissolve suffering, the non-arising of dharmas, and the ability to know the births and deaths of all realms in one word. This is called the samādhi of the equality and nondiscrimination of the essence of all dharmas.
說是法門時，會中有八十那由他人天得無生法忍、九十二那由他人天得隨音聲忍、七十六那由他人天得於順忍、六萬人天遠塵離垢得法眼淨、一千比丘盡諸有漏心得解脫、二百五十比丘尼盡諸有漏心得解脫、五百優婆塞得阿那含果、八百優婆夷得斯陀含果。
When this Dharma door was spoken, in the assembly, eighty nayutas of devas and humans attained patience at the non-arising of dharmas, ninety-two nayutas of devas and humans attained patience in accord with what has been heard, seventy-six nayutas of devas and humans attained patience of conformity, sixty thousand devas and humans attained the pure Dharma eye, one thousand bhikṣus attained liberation of mind by exhausting all effluents, two hundred and fifty bhikṣuṇīs attained liberation of mind by exhausting all effluents, five hundred upāsakas attained the fruit of non-returning, and eight hundred upāsikās attained the fruit of once-returning.
是時三千大千世界六種震動——所謂：動、遍動、等遍動，踊、遍踊、等遍踊，起、遍起、等遍起，吼、遍吼、等遍吼，震、遍震、等遍震，覺、遍覺、等遍覺——東踊西沒、西踊東沒、南踊北沒、北踊南沒、中踊邊沒、邊踊中沒。
Then the three thousand great thousand world-system quaked in six ways: it moved, moved everywhere, and moved equally everywhere; it surged, surged everywhere, and surged equally everywhere; it rose, rose everywhere, and rose equally everywhere; it roared, roared everywhere, and roared equally everywhere; it quaked, quaked everywhere, and quaked equally everywhere; it shuddered, shuddered everywhere, and shuddered equally everywhere; it surged in the east and sank in the west; it surged in the west and sank in the east; it surged in the south and sank in the north; it surged in the north and sank in the south; it surged in the middle and sank at the edges; it surged at the edges and sank in the middle.
以法力故，忽然而起未曾有光，悉能暉照幽冥邊遠，乃至阿鼻地獄無不大明。是時世界鐵圍之間，黑闇眾生更相瞻覩，咸各驚言：
Because of the power of the Dharma, there suddenly arose an unprecedented light that could illuminate all the distant regions of darkness, including the Avīci hell. At that time the sentient beings in the darkness within the iron fence of the world looked at each other and were all amazed, saying:
「何忽在此有斯人輩？」
“How is it that suddenly there are these people here?"