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「是以，童子！菩薩摩訶薩若欲樂求如是三昧——不可思議諸佛所說之法——應善巧知，於不思議佛法應當諮請、應當深信不思議佛法、應當善巧求於不思議佛法，聞不思議佛法勿懷驚怖、勿增怖畏、勿恒怖畏。」
"Therefore, O youth, if bodhisattva mahāsattvas wish to seek such inconceivable Dharma teachings spoken by the buddhas, they should skillfully know them, they should inquire about inconceivable Buddha-Dharma, they should deeply believe in inconceivable Buddha-Dharma, they should skillfully seek inconceivable Buddha-Dharma, and when they hear inconceivable Buddha-Dharma, they should not be afraid, they should not increase their fear, and they should never be afraid."
爾時，月光童子白佛言：
At that time, the youth Candraprabha addressed the Buddha, saying:
「世尊！云何菩薩於不思議佛法應善巧知？云何於不思議佛法應求請問？云何於不思議佛法深信清淨？云何聞不思議佛法不生驚怖、不增怖畏、不恒怖畏？」
"O Bhagavān! How should bodhisattvas skillfully know inconceivable Buddha-Dharma? How should they inquire about inconceivable Buddha-Dharma? How should they deeply believe in inconceivable Buddha-Dharma? How should they not be afraid when they hear inconceivable Buddha-Dharma, not increase their fear, and never be afraid?"
爾時，有乾闥婆子名曰般遮尸棄，共餘乾闥婆子五百同類俱，持音樂種種樂器隨從佛後，欲為供養佛。爾時，般遮尸棄作如是念：
At that time, there was a gandharva son named Pañcaśikha, together with five hundred gandharva sons of the same class, all holding various musical instruments and following the Buddha in order to make offerings to the Buddha. At that time, Pañcaśikha thought:
「如我於帝釋憍尸迦及三十三天前所設供養，今以此歌詠樂音供養如來、天中之天、應供、正遍知。」
"Just as I have made offerings to Śakra, lord of the devas, and the thirty-three devas, now I will make offerings to the Tathāgata, the deva of devas, the worthy one, the fully awakened one, with this song and musical sound."
爾時，般遮尸棄乾闥婆子共餘五百乾闥婆子皆各同時擊琉璃琴出妙歌音。
At that time, the gandharva son Pañcaśikha and the other five hundred gandharva sons all simultaneously struck lapis lazuli lutes and produced wonderful songs.
爾時，世尊作如是念：
At that time, the Bhagavān thought:
「我以無作遊戲神力，令彼月光童子於不思議佛法中得一心住，復令般遮尸棄乾闥婆子等樂器歌音令現殊妙。」
"I will use my unconditioned supernormal powers to enable the youth Candraprabha to attain single-mindedness in inconceivable buddha dharmas, and also to make the musical instruments and songs of the gandharva son Pañcaśikha appear wondrous."
爾時，以佛神力故，令彼五百音樂善稱和雅，發無欲音、發順法音、發應法音——所謂應不思議佛法偈言：
At that time, by the supernormal power of the Buddha, the five hundred musical instruments sounded harmoniously and produced sounds of non-desire, sounds in accord with the Dharma, and sounds connected to the Dharma, namely:
「於一毛道現多佛，
其數猶如恒河沙，
佛剎國土亦復然，
彼佛剎體空無相；
"In one hair pore, many Buddhas appear,
Their number like the sands of the Ganges,
So too are the Buddha lands,
Their bodies empty and without characteristics.
於一毛端現五趣，
所謂地獄、諸畜生，
及諸餓鬼、天、人等，
皆悉清涼無逼窄；
In one hair pore, the five realms appear,
Including hells, animals,
Hungry ghosts, devas, and humans,
All cool and without oppression.
彼毛道處現海、池、
并諸河流及井泉，
皆悉不逼復不窄，
是謂佛法不思議；
In that hair pore, oceans, ponds,
Streams, and springs appear,
All without oppression and without constriction,
This is called the inconceivable Dharma of the Buddha.
彼一毛頭現諸山、
斫迦婆羅及須彌、
目真隣陀、大目真，
是曰佛法不思議；
In that hair pore, mountains appear,
Mount Sumeru,
Mucilinda, and Mahāmucilinda,
This is called the inconceivable Dharma of the Buddha.
彼一毛頭現地獄，
燋熱、寒氷、糞屎等，
有諸眾生生彼者，
受於無量極苦惱；
In that hair pore, hells appear,
With the burning heat of the hot hells and the freezing cold of the cold hells,
And sentient beings are born there,
Experiencing immeasurable extreme suffering.
彼一毛頭現天宮，
妙宮廣大十六旬，
毛處諸天無量數，
具受諸天極快樂；
In that hair pore, heavenly palaces appear,
Majestic palaces sixteen yojanas wide,
Innumerable devas in those hair pores,
Experiencing the extreme bliss of the devas.
彼毛頭處佛出世，
其中佛法極熾盛，
彼無智者莫能覩，
如是宿業行不淨；
In that hair pore, a Buddha appears in the world,
The Buddha's Dharma is extremely flourishing,
But the ignorant cannot see it,
Such are their impure past actions.
毛頭處聞佛涅槃、
或時復聞法滅盡、
彼毛頭處或復聞，
佛今現在演說法。
In that hair pore, they hear the Buddha's nirvāṇa,
Or sometimes they hear the extinction of the Dharma,
In that hair pore, they may hear,
The Buddha is now present, expounding the Dharma.
或復有人於毛端，
謂己壽命無窮極；
或復毛處聞短命，
生已即滅不久停；
Some people in the tip of a hair
Think their lifespan is endless;
Some in the tip of a hair hear of short life
And are born and perish without long abiding;
或復毛道作是想：
『我得見佛設供養。』
佛亦不出、不供養，
直自想心而欣喜。
Some in the tip of a hair have this thought:
'I have seen the Buddha and made offerings.'
The Buddha has not appeared and there is no offering,
But they are joyful with their own thoughts.
譬如有人於夢中，
耽著五欲受快樂，
覺已不見其欲事，
但以夢故妄見此。
It is like someone in a dream
Who is attached to the five desires and experiences bliss;
When they wake up, they do not see the things of desire,
But because of the dream they falsely see this.
所見、所聞憶念法，
猶如夢想無真實，
若有得此三昧者，
悉能了知如是法，
What is seen and heard is remembered as the Dharma,
Like dream thoughts without true reality;
If one attains this samādhi,
One can fully understand such Dharma,
於其世間恒受樂，
謂愛無愛不貪著，
常能愛樂於山林，
恒受如此沙門樂。
Always experiencing bliss in the world,
Neither loving nor hating without attachment,
Always delighting in the mountains and forests,
Always experiencing such śramaṇa bliss.
若人無有諸取著，
遠離一切諸我所，
遊行世間猶犀牛，
如風行空無障礙。
If a person has no attachments,
Far removed from all possessions,
Wandering the world like a rhinoceros,
Like the wind blowing in the sky without obstruction.
修習於道起實智，
一切諸法空無我，
若有能修如是法，
彼人辯才無有邊。
Cultivating the path and arousing true wisdom,
All dharmas are empty and without self;
If one can cultivate such Dharma,
That person's eloquence is boundless.
此人恒受於快樂，
其心不著於世間，
其心猶如空中風，
於愛、不愛無所取。
This person always experiences bliss,
Their mind is not attached to the world,
Their mind is like the wind in the sky,
Without grasping at the dear or non-dear.
於不愛者難共住、
於親愛者難遠離，
棄捨如此二種朋，
專求正法是人樂。
It is difficult to live together with those who are not loved,
And it is difficult to be apart from those who are dear.
Abandoning these two kinds of companions,
One who seeks the true Dharma is happy.
若有聞聲貪愛起，
是人必起於瞋怒，
愚癡、惛慢所纏縛，
以慢力故得苦惱。
If one hears sounds and gives rise to craving,
This person will certainly give rise to anger.
Enveloped by delusion and arrogance,
Through the power of arrogance, one obtains suffering.
若有能住於平等，
善能謙下無高慢，
愛與不愛善得脫，
彼能常住欣喜行。
If one can abide in equanimity,
Skillfully humble and without arrogance,
Free from the dear and non-dear,
One can always abide in joyful conduct.
安住於戒善清淨，
以無垢心樂禪定，
恒常樂住山林中，
是人永離諸疑網。
Abiding in precepts and being well purified,
With a mind free of defilements, one delights in meditation.
Always delighting in dwelling in the mountains and forests,
This person forever leaves behind all doubts.
若人懷惑有顛倒，
愚癡恒樂於諸欲，
猶如鷲鳥貪尸肉，
是人必自隨魔力。」
If a person harbours delusion and inverted views,
Foolish and always delighting in desires,
Like a vulture craving for carrion flesh,
This person will certainly follow the power of Māra."
說此偈時，月光童子於不思議甚深佛法中得一心安住，堪能演說修多羅。爾時，般遮尸棄乾闥婆等得隨順音聲忍、無量無邊眾生發阿耨多羅三藐三菩提心、無量眾生於人天中得安樂利益。
When these verses were spoken, Candraprabha attained single-minded abiding in the inconceivable profound Buddha Dharma and was able to expound the sūtras. At that time, the gandharva Pañcaśikha and others attained the patience of following sounds; immeasurable and boundless sentient beings aroused the aspiration for unsurpassed, perfect awakening, and immeasurable sentient beings attained peace and benefit among humans and devas.
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