T10n0295_大方廣佛華嚴經入法界品
大正藏第 10 冊 No. 0295 大方廣佛華嚴經入法界品
No. 295 [Part of No. 278(34), 279(39), 293]
大方廣佛華嚴經入法界品
唐天竺三藏地婆訶羅譯
爾時，摩耶夫人復告善財童子言：「善男子！於此世界三十三天，有王名正念，王有童女，名天主光，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
時善財童子，敬受其教，頭面作禮，繞無數匝，戀慕瞻仰，卻行而退。遂往天宮，見彼童女，禮足圍繞，合掌前住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
天女答言：「善男子！我得菩薩解脫，名無礙念清凈莊嚴。善男子！我念過去，有最勝劫，名青蓮華，我于彼劫中，供養恒河沙等諸佛如來。彼諸如來，從初出家，我皆瞻奉，守護供養，造僧伽藍，營辦什物。又彼諸佛，從為菩薩住母胎時、誕生之時、行七步時、大師子吼時、住童子位在宮中時、向菩提樹成正覺時、轉正法輪現佛神變教化調伏眾生之時，如是一切諸所作事，從初發心，乃至法盡，我皆明憶無有遺余，常現在前，念持不忘。又憶念過去，劫名善地，我于彼
【現代漢語翻譯】 現代漢語譯本 當時，摩耶夫人又告訴善財童子說：『善男子！在這個世界的三十三天（欲界六天中的第二天），有一位國王名叫正念，這位國王有一個女兒，名叫天主光。你到她那裡去請教，問她菩薩如何學習菩薩的修行，修持菩薩的道？』 這時，善財童子恭敬地接受了教誨，向摩耶夫人頂禮，繞行無數圈，依依不捨地瞻仰著她，然後退下。於是前往天宮，見到那位童女，向她頂禮，繞行，合掌站立在她面前，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說。』 天女回答說：『善男子！我得到了一種菩薩的解脫法門，名為無礙念清凈莊嚴。善男子！我憶念過去，有一個最殊勝的劫，名為青蓮華。在那一劫中，我供養了恒河沙數那麼多的諸佛如來。那些如來，從最初出家開始，我就都瞻仰侍奉，守護供養，建造僧伽藍（寺院），置辦各種物品。而且那些佛，從他們作為菩薩住在母胎時、誕生時、行走七步時、發出大師子吼時、住在童子位在宮中時、走向菩提樹成就正覺時、轉動正法輪顯現佛的神變教化調伏眾生時，像這樣一切所做的事情，從最初發心，乃至佛法窮盡，我都清楚地憶念，沒有遺漏，常常在眼前顯現，憶念持守而不忘。我又憶念過去，有一個劫名為善地，我于彼
【English Translation】 English version At that time, Lady Maya again said to Sudhana, 『Good man! In this world of the Thirty-Three Heavens (the second of the six heavens of the desire realm), there is a king named Right Mindfulness. This king has a daughter named Light of the Lord of Gods. Go to her and ask her how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva?』 Then, Sudhana respectfully accepted the teaching, bowed to Lady Maya, circumambulated her countless times, gazed at her with longing, and then withdrew. He then went to the heavenly palace, saw the maiden, bowed to her feet, circumambulated her, stood before her with palms joined, and said, 『Holy One! I have already aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? I have heard that you, Holy One, are skilled in guiding and teaching, and I wish you would explain it to me.』 The heavenly maiden replied, 『Good man! I have attained a Bodhisattva liberation called Unobstructed Mindfulness, Pure Adornment. Good man! I recall the past, there was a most excellent kalpa (eon) named Blue Lotus. In that kalpa, I made offerings to Buddhas, Tathagatas, as numerous as the sands of the Ganges River. From the time those Tathagatas first left home, I have always gazed upon them, served them, protected them, made offerings to them, built sangharamas (monasteries), and provided various necessities. Moreover, those Buddhas, from the time they were Bodhisattvas dwelling in the womb, at the time of their birth, at the time they walked seven steps, at the time they roared the lion's roar, at the time they were in the position of a child in the palace, at the time they went to the Bodhi tree to attain enlightenment, at the time they turned the wheel of the Dharma and manifested the Buddha's miraculous powers to teach and tame sentient beings, all such things that they did, from the initial arising of their minds until the end of the Dharma, I clearly remember without any omission, they are always present before me, I remember and hold them without forgetting. I also recall the past, there was a kalpa named Good Land, and in that
供養十恒河沙等諸佛如來；又過去劫，名為妙德，我于彼供養一佛世界微塵等諸佛如來；又劫名無所得，我于彼供養八十四億百千那由他諸佛如來；又劫名善光，我于彼供養閻浮提微塵等諸佛如來；又劫名無量光，我于彼供養二十恒河沙等諸佛如來；又劫名精進德，我于彼供養一恒河沙等諸佛如來；又劫名善悲，我于彼供養八十恒河沙等諸佛如來；又劫名勝游，我于彼供養六十恒河沙等諸佛如來；又劫名妙月，我于彼供養七十恒河沙等諸佛如來。善男子！如是憶念恒河沙劫，我常不捨諸佛如來、應、正等覺，從彼一切諸如來所，聞此無礙念清凈莊嚴菩薩解脫，受持修行恒不間斷，隨順趣入。如是先劫所有如來，從初菩薩，乃至法盡，一切神變，我以凈嚴解脫之力，皆隨憶念，明瞭現前，持而順行，曾無懈廢。善男子！我唯知此無礙念清凈解脫，如諸菩薩摩訶薩，出生死夜，朗然明徹，永離癡冥，未嘗惛寐，心無諸蓋，身行輕安，于諸法性，清凈覺了，成就十力開悟群生，而我云何能知能說彼功德行？善男子！迦毗羅城，有童子師名曰遍友，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
時善財童子，以聞法故，身心喜悅，不思議善根流派增廣，頭面敬禮天主光足，繞無數匝，戀仰辭去，從天宮下，漸向彼城。至
【現代漢語翻譯】 現代漢語譯本：我曾供養過十個恒河沙數（恒河沙：指恒河中的沙粒，數量極多，常用來比喻極大的數量）那樣多的諸佛如來；在過去一個名為『妙德』的劫（劫：佛教時間單位，極長的時間）中，我供養了一個佛世界微塵數（微塵：極小的塵埃）那樣多的諸佛如來；又在一個名為『無所得』的劫中，我供養了八十四億百千那由他（那由他：佛教數字單位，表示極大的數量）那樣多的諸佛如來；又在一個名為『善光』的劫中，我供養了閻浮提（閻浮提：指我們所居住的世界）微塵數那樣多的諸佛如來；又在一個名為『無量光』的劫中，我供養了二十個恒河沙數那樣多的諸佛如來；又在一個名為『精進德』的劫中，我供養了一個恒河沙數那樣多的諸佛如來；又在一個名為『善悲』的劫中，我供養了八十個恒河沙數那樣多的諸佛如來；又在一個名為『勝遊』的劫中，我供養了六十個恒河沙數那樣多的諸佛如來；又在一個名為『妙月』的劫中，我供養了七十個恒河沙數那樣多的諸佛如來。善男子！像這樣憶念恒河沙數劫的時間，我常常不捨離諸佛如來、應供、正等覺（如來、應供、正等覺：佛的十種稱號中的三種），從所有這些如來那裡，聽聞這無礙念清凈莊嚴菩薩解脫法門，受持修行，恒常不間斷，隨順趣入。像這樣，先前劫中所有的如來，從最初發菩薩心，乃至佛法滅盡，一切神通變化，我都以清凈莊嚴的解脫之力，都能隨憶念，明瞭地顯現在眼前，受持並順著修行，從來沒有懈怠廢棄。善男子！我只知道這無礙念清凈解脫法門，就像諸位菩薩摩訶薩（菩薩摩訶薩：指大菩薩）從生死長夜中出生，光明朗照，永遠脫離愚癡黑暗，未曾昏沉睡眠，心中沒有各種煩惱障礙，身心輕安自在，對於諸法實相，清凈覺悟，成就十力（十力：佛的十種智慧力量），開悟眾生，而我怎麼能知道和說出他們的功德修行呢？善男子！在迦毗羅城（迦毗羅城：古代印度城市）里，有一位童子師名叫遍友，你到他那裡去請教，『菩薩如何學習菩薩行、修菩薩道？』 當時，善財童子因為聽聞佛法，身心喜悅，不可思議的善根像流水一樣增長廣大，他向天主光（天主光：指天神）的腳下頂禮，繞了無數圈，戀戀不捨地告辭離去，從天宮下來，漸漸地向那座城市走去，到達了那裡。
【English Translation】 English version: I have made offerings to Buddhas, Tathagatas, as many as ten Ganges sands; also, in a past kalpa (kalpa: a very long period of time in Buddhism) named 'Wonderful Virtue,' I made offerings to Buddhas, Tathagatas, as many as the dust particles of a Buddha-world; also, in a kalpa named 'No Attainment,' I made offerings to eighty-four billion hundred thousand nayutas (nayuta: a large number in Buddhism) of Buddhas, Tathagatas; also, in a kalpa named 'Good Light,' I made offerings to Buddhas, Tathagatas, as many as the dust particles of Jambudvipa (Jambudvipa: the world we live in); also, in a kalpa named 'Immeasurable Light,' I made offerings to Buddhas, Tathagatas, as many as twenty Ganges sands; also, in a kalpa named 'Virtue of Diligence,' I made offerings to Buddhas, Tathagatas, as many as one Ganges sand; also, in a kalpa named 'Good Compassion,' I made offerings to Buddhas, Tathagatas, as many as eighty Ganges sands; also, in a kalpa named 'Superior Travel,' I made offerings to Buddhas, Tathagatas, as many as sixty Ganges sands; also, in a kalpa named 'Wonderful Moon,' I made offerings to Buddhas, Tathagatas, as many as seventy Ganges sands. Good man! Remembering kalpas as many as the Ganges sands in this way, I have never abandoned the Buddhas, Tathagatas, Arhats, Samyaksambuddhas (Tathagata, Arhat, Samyaksambuddha: three of the ten titles of a Buddha), and from all those Tathagatas, I have heard this unobstructed mindfulness, pure and adorned Bodhisattva liberation, received, upheld, practiced, and never ceased, following and entering into it. Like this, all the Tathagatas of the previous kalpas, from the initial Bodhisattva, until the Dharma is exhausted, all the miraculous transformations, I, with the power of pure and adorned liberation, can recall them all, clearly appearing before me, upholding and practicing accordingly, never slacking or abandoning. Good man! I only know this unobstructed mindfulness, pure liberation, like the Bodhisattva Mahasattvas (Bodhisattva Mahasattva: great Bodhisattvas) who are born from the long night of birth and death, shining brightly, forever free from ignorance and darkness, never drowsy or sleeping, with no hindrances in their minds, their bodies and minds are light and at ease, with pure understanding of the nature of all dharmas, accomplishing the ten powers (ten powers: ten wisdom powers of a Buddha), enlightening all beings, how can I know and speak of their meritorious practices? Good man! In the city of Kapilavastu (Kapilavastu: an ancient Indian city), there is a teacher of children named 'Universal Friend,' you should go to him and ask, 'How does a Bodhisattva learn the Bodhisattva practice and cultivate the Bodhisattva path?' At that time, Sudhana, because of hearing the Dharma, his body and mind were joyful, and his inconceivable roots of goodness increased and expanded like a flowing stream. He bowed his head to the feet of the Lord of Heaven (Lord of Heaven: a deity), circled him countless times, reluctantly took his leave, descended from the heavenly palace, and gradually went towards that city, arriving there.
遍友所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說？」
遍友答言：「善男子！此有童子名善知眾藝，學菩薩字智，汝可問之，當爲汝說。」
爾時，善財即至其所，頭頂禮敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩，云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
時彼童子告善財言：「善男子！我得菩薩解脫，名善知眾藝，我恒唱持入此解脫根本之字。唱阿字時，入般若波羅蜜門，名菩薩威德各別境界；唱羅字時，入般若波羅蜜門，名平等一味最上無邊；唱波字時，入般若波羅蜜門，名法界無異相；唱者字時，入般若波羅蜜門，名普輪斷差別；唱多字時，入般若波羅蜜門，名得無依無上；唱邏字時，入般若波羅蜜門，名離依止無垢；唱荼(徒假反)字時，入般若波羅蜜門，名不退轉之行；唱婆字時，入般若波羅蜜門，名金剛場；唱荼字時，入般若波羅蜜門，名曰普輪；唱沙字時，入般若波羅蜜門，名為海藏；唱他字時，入般若波羅蜜門，名普生安住；唱那字時，入般若波羅蜜門，名圓滿光；唱耶字時，入般若波羅蜜門，名差別積聚；
【現代漢語翻譯】 現代漢語譯本：善財童子來到遍友（一位菩薩）那裡，向他頂禮，繞著他走了幾圈，然後合掌恭敬地站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩應該如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我講解。』 遍友回答說：『善男子！這裡有一位童子名叫善知眾藝，他學習了菩薩的字智，你可以去問他，他會為你講解的。』 這時，善財童子立刻來到善知眾藝那裡，向他頂禮，站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心，但還不知道菩薩應該如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我講解。』 那時，那位童子告訴善財童子說：『善男子！我得到了一種菩薩的解脫法門，名為善知眾藝，我經常唱誦並以此進入這種解脫的根本之字。當唱誦「阿」字時，就進入般若波羅蜜（智慧到彼岸）的法門，名為菩薩威德各別境界；當唱誦「羅」字時，就進入般若波羅蜜的法門，名為平等一味最上無邊；當唱誦「波」字時，就進入般若波羅蜜的法門，名為法界無異相；當唱誦「者」字時，就進入般若波羅蜜的法門，名為普輪斷差別；當唱誦「多」字時，就進入般若波羅蜜的法門，名為得無依無上；當唱誦「邏」字時，就進入般若波羅蜜的法門，名為離依止無垢；當唱誦「荼」字時，就進入般若波羅蜜的法門，名為不退轉之行；當唱誦「婆」字時，就進入般若波羅蜜的法門，名為金剛場；當唱誦「荼」字時，就進入般若波羅蜜的法門，名為曰普輪；當唱誦「沙」字時，就進入般若波羅蜜的法門，名為海藏；當唱誦「他」字時，就進入般若波羅蜜的法門，名為普生安住；當唱誦「那」字時，就進入般若波羅蜜的法門，名為圓滿光；當唱誦「耶」字時，就進入般若波羅蜜的法門，名為差別積聚；』
【English Translation】 English version: Sudhana went to Bhadra (a Bodhisattva), bowed at his feet, circumambulated him, and stood respectfully to one side with his palms joined, saying: 'O Sage! I have already aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva? I have heard that you, O Sage, are skilled in guiding and teaching, and I wish you would explain it to me.' Bhadra replied: 'Good man! There is a boy here named 'Skilled in All Arts', who has studied the wisdom of the Bodhisattva's letters. You can ask him, and he will explain it to you.' At that time, Sudhana immediately went to him, bowed his head in reverence, stood to one side, and said: 'O Sage! I have already aroused the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva? I have heard that you, O Sage, are skilled in guiding and teaching, and I wish you would explain it to me.' Then, that boy said to Sudhana: 'Good man! I have attained a Bodhisattva's liberation, called 'Skilled in All Arts'. I constantly chant and hold the fundamental letters that lead to this liberation. When chanting the letter 'A', one enters the gate of Prajna-paramita (perfection of wisdom), called the separate realms of the Bodhisattva's majestic power; when chanting the letter 'Ra', one enters the gate of Prajna-paramita, called the supreme boundless state of equality and oneness; when chanting the letter 'Pa', one enters the gate of Prajna-paramita, called the non-different aspect of the Dharma realm; when chanting the letter 'Cha', one enters the gate of Prajna-paramita, called the universal wheel that cuts off distinctions; when chanting the letter 'Da', one enters the gate of Prajna-paramita, called the attainment of the unreliant and unsurpassed; when chanting the letter 'La', one enters the gate of Prajna-paramita, called the stainless state of being free from reliance; when chanting the letter 'Tsa', one enters the gate of Prajna-paramita, called the practice of non-retrogression; when chanting the letter 'Bha', one enters the gate of Prajna-paramita, called the Vajra field; when chanting the letter 'Dha', one enters the gate of Prajna-paramita, called the universal wheel; when chanting the letter 'Sha', one enters the gate of Prajna-paramita, called the ocean treasury; when chanting the letter 'Tha', one enters the gate of Prajna-paramita, called the universal arising and abiding; when chanting the letter 'Na', one enters the gate of Prajna-paramita, called the perfect light; when chanting the letter 'Ya', one enters the gate of Prajna-paramita, called the accumulation of distinctions;'
唱史吒字時，入般若波羅蜜門，名普光明息諸煩惱；唱迦字時，入般若波羅蜜門，名差別一味；唱婆字時，入般若波羅蜜門，名霈然法雨；唱摩字時，入般若波羅蜜門，名大流湍激眾峰齊峙；唱伽字時，入般若波羅蜜門，名普上安立；唱娑他字時，入般若波羅蜜門，名真如藏遍平等；唱社字時，入般若波羅蜜門，名入世間海清凈；唱室者字時，入般若波羅蜜門，名一切諸佛正念莊嚴；唱陀字時，入般若波羅蜜門，名觀察圓滿法聚；唱奢字時，入般若波羅蜜門，名一切諸佛教授輪光；唱佉字時，入般若波羅蜜門，名凈修因地現前智藏；唱叉字時，入般若波羅蜜門，名息諸業海藏蘊；唱娑多字時，入般若波羅蜜門，名蠲諸惑障開凈光明；唱壤字時，入般若波羅蜜門，名作世間了悟因；唱頗字時，入般若波羅蜜門，名智慧輪斷生死；唱婆字時，入般若波羅蜜門，名一切宮殿具足莊嚴；唱車字時，入般若波羅蜜門，名修行戒藏各別圓滿；唱娑摩字時，入般若波羅蜜門，名隨十方現見諸佛；唱訶婆字時，入般若波羅蜜門，名觀察一切無緣眾生方便攝受令生海藏；唱訶字時，入般若波羅蜜門，名修行趣入一切功德海；唱伽字時，入般若波羅蜜門，名持一切法雲堅固海藏；唱吒字時，入般若波羅蜜門，名十方諸佛隨愿現前；唱拏字時
【現代漢語翻譯】 現代漢語譯本 當唸誦『史吒』(shta)字時，進入般若波羅蜜(Prajnaparamita，意為智慧的完美)之門，這被稱為『普光明息諸煩惱』(普遍的光明熄滅所有煩惱)； 當唸誦『迦』(ka)字時，進入般若波羅蜜之門，這被稱為『差別一味』(在差異中體驗統一)； 當唸誦『婆』(bha)字時，進入般若波羅蜜之門，這被稱為『霈然法雨』(如雨般普降的佛法)； 當唸誦『摩』(ma)字時，進入般若波羅蜜之門，這被稱為『大流湍激眾峰齊峙』(如湍急的河流和巍峨的山峰般壯闊)； 當唸誦『伽』(ga)字時，進入般若波羅蜜之門，這被稱為『普上安立』(普遍地建立在至高之處)； 當唸誦『娑他』(stha)字時，進入般若波羅蜜之門，這被稱為『真如藏遍平等』(真如的寶藏遍及一切平等)； 當唸誦『社』(sha)字時，進入般若波羅蜜之門，這被稱為『入世間海清凈』(進入世間之海並獲得清凈)； 當唸誦『室者』(shca)字時，進入般若波羅蜜之門，這被稱為『一切諸佛正念莊嚴』(一切佛陀的正念所莊嚴)； 當唸誦『陀』(dha)字時，進入般若波羅蜜之門，這被稱為『觀察圓滿法聚』(觀察圓滿的佛法聚集)； 當唸誦『奢』(sha)字時，進入般若波羅蜜之門，這被稱為『一切諸佛教授輪光』(一切佛陀教導的輪光)； 當唸誦『佉』(kha)字時，進入般若波羅蜜之門，這被稱為『凈修因地現前智藏』(在修行因地時顯現的清凈智慧寶藏)； 當唸誦『叉』(cha)字時，進入般若波羅蜜之門，這被稱為『息諸業海藏蘊』(平息所有業力之海的蘊藏)； 當唸誦『娑多』(sta)字時，進入般若波羅蜜之門，這被稱為『蠲諸惑障開凈光明』(消除所有迷惑的障礙，開啟清凈的光明)； 當唸誦『壤』(ra)字時，進入般若波羅蜜之門，這被稱為『作世間了悟因』(成為世間覺悟的原因)； 當唸誦『頗』(pha)字時，進入般若波羅蜜之門，這被稱為『智慧輪斷生死』(以智慧之輪斬斷生死輪迴)； 當唸誦『婆』(bha)字時，進入般若波羅蜜之門，這被稱為『一切宮殿具足莊嚴』(一切宮殿都具備莊嚴)； 當唸誦『車』(ca)字時，進入般若波羅蜜之門，這被稱為『修行戒藏各別圓滿』(修行戒律的寶藏各自圓滿)； 當唸誦『娑摩』(sma)字時，進入般若波羅蜜之門，這被稱為『隨十方現見諸佛』(隨順十方顯現，得見諸佛)； 當唸誦『訶婆』(hva)字時，進入般若波羅蜜之門，這被稱為『觀察一切無緣眾生方便攝受令生海藏』(觀察一切無緣眾生，以方便法攝受，令其生起如海般的功德)； 當唸誦『訶』(ha)字時，進入般若波羅蜜之門，這被稱為『修行趣入一切功德海』(修行並趨入一切功德之海)； 當唸誦『伽』(ga)字時，進入般若波羅蜜之門，這被稱為『持一切法雲堅固海藏』(持有如雲般的一切佛法，堅固如海的寶藏)； 當唸誦『吒』(ta)字時，進入般若波羅蜜之門，這被稱為『十方諸佛隨愿現前』(十方諸佛隨愿顯現)； 當唸誦『拏』(na)字時，
【English Translation】 English version When reciting the syllable 'shta', one enters the gate of Prajnaparamita (the perfection of wisdom), which is called 'Universal Light that Extinguishes All Afflictions'; When reciting the syllable 'ka', one enters the gate of Prajnaparamita, which is called 'Unity in Difference'; When reciting the syllable 'bha', one enters the gate of Prajnaparamita, which is called 'Abundant Rain of Dharma'; When reciting the syllable 'ma', one enters the gate of Prajnaparamita, which is called 'Great Torrent Rushing, Peaks Standing Together'; When reciting the syllable 'ga', one enters the gate of Prajnaparamita, which is called 'Universally Established on High'; When reciting the syllable 'stha', one enters the gate of Prajnaparamita, which is called 'The Treasury of Suchness Pervades Equally'; When reciting the syllable 'sha', one enters the gate of Prajnaparamita, which is called 'Entering the Ocean of the World, Pure and Clean'; When reciting the syllable 'shca', one enters the gate of Prajnaparamita, which is called 'The Proper Mindfulness Adornment of All Buddhas'; When reciting the syllable 'dha', one enters the gate of Prajnaparamita, which is called 'Observing the Complete Gathering of Dharma'; When reciting the syllable 'sha', one enters the gate of Prajnaparamita, which is called 'The Wheel of Light of the Teachings of All Buddhas'; When reciting the syllable 'kha', one enters the gate of Prajnaparamita, which is called 'The Pure Cultivation of the Causal Ground, the Present Treasury of Wisdom'; When reciting the syllable 'cha', one enters the gate of Prajnaparamita, which is called 'Extinguishing the Ocean of Karma, the Treasury of Accumulations'; When reciting the syllable 'sta', one enters the gate of Prajnaparamita, which is called 'Dispelling All Delusions and Obstructions, Opening Pure Light'; When reciting the syllable 'ra', one enters the gate of Prajnaparamita, which is called 'Creating the Cause for Enlightenment in the World'; When reciting the syllable 'pha', one enters the gate of Prajnaparamita, which is called 'The Wheel of Wisdom Cuts Off Birth and Death'; When reciting the syllable 'bha', one enters the gate of Prajnaparamita, which is called 'All Palaces are Fully Adorned'; When reciting the syllable 'ca', one enters the gate of Prajnaparamita, which is called 'The Treasury of Precepts in Practice, Each Perfected Separately'; When reciting the syllable 'sma', one enters the gate of Prajnaparamita, which is called 'Following the Ten Directions, Seeing All Buddhas'; When reciting the syllable 'hva', one enters the gate of Prajnaparamita, which is called 'Observing All Unconditioned Beings, Conveniently Receiving Them, Causing the Ocean of Merit to Arise'; When reciting the syllable 'ha', one enters the gate of Prajnaparamita, which is called 'Practicing and Entering the Ocean of All Merits'; When reciting the syllable 'ga', one enters the gate of Prajnaparamita, which is called 'Holding All Dharma Clouds, the Firm Treasury of the Ocean'; When reciting the syllable 'ta', one enters the gate of Prajnaparamita, which is called 'All Buddhas of the Ten Directions Appear According to Wishes'; When reciting the syllable 'na',
，入般若波羅蜜門，名不動字輪聚集諸億字；唱娑頗字時，入般若波羅蜜門，名化眾生究竟處；唱娑迦字時，入般若波羅蜜門，名諸地滿足無著無礙解光明輪遍照；唱阇字時，入般若波羅蜜門，名宣說一切佛法境界；唱多娑字時，入般若波羅蜜門，名一切虛空法雷遍吼；唱侘(恥加反)字時，入般若波羅蜜門，名曉諸迷識無我明燈；唱陀字時，入般若波羅蜜門，名一切法輪出生之藏。善男子！我唱如是入諸解脫根本字時，此四十二般若波羅蜜門為首，入無量無數般若波羅蜜門。善男子！我唯知此善知眾藝菩薩解脫，如諸菩薩摩訶薩，能於一切世出世間善巧之法，以智通達到于彼岸，殊方異藝咸綜無遺，文字算數蘊其深解，醫藥咒術善療眾病。有諸眾生，鬼魅所持，怨憎咒詛，惡星變怪，死屍奔逐，顛癇羸瘦，種種諸疾，咸能救之，使得痊癒。又善別知金玉珠貝，珊瑚琉璃，摩尼車𤦲雞薩羅等，一切寶藏出生之處，品類不同，價直多少，村營鄉邑，大小都城，宮殿苑園，巖泉藪澤，凡是一切人眾所居，菩薩咸能隨方攝護。又善觀察天文地理，人相吉兇，鳥獸音聲，雲霞氣候，年穀豐儉，國土安危，如是世間所有伎藝，莫不該練，盡其源本。又能分別出世之法，正名辯義，觀察體相，隨順修行，智入其中，無疑無礙、無愚
暗、無頑鈍、無憂惱、無沉沒，無不現證。而我云何能知能說彼功德行？善男子！此摩竭提國，有一聚落，彼中有城，名婆呾那，有優婆夷，號曰賢勝，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
時善財童子，頭面敬禮眾藝之足，繞無數匝，戀仰辭去。向聚落城，至賢勝所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
賢勝答言：「善男子！我得菩薩法門，名無依處道場，既自開解，復為人說；又得無盡三昧，非彼三昧法有盡無盡，以能出生一切智性眼無盡故，又能出生一切智性耳無盡故，又能出生一切智性鼻無盡故，又能出生一切智性舌無盡故，又能出生一切智性身無盡故，又能出生一切智性意無盡故，又能出生一切智性種種慧明無盡故，又能出生一切智性周遍神通無盡故，又能出生一切智性如海波濤無量功德皆無盡故，又能出生一切智性遍世間光無盡故。善男子！我唯知此無依處道場法門，如諸菩薩摩訶薩一切無著功德行，而我云何盡能知說？善男子！南方有城名為沃田，彼有長者名堅固解脫，汝可往問，云何菩薩學菩薩行、修菩薩道？」
爾時，善財禮賢勝足，繞無數匝，
【現代漢語翻譯】 現代漢語譯本：沒有黑暗，沒有頑固遲鈍，沒有憂愁煩惱，沒有沉淪，沒有不能顯現證悟的。而我怎麼能夠知道和述說那些功德修行呢？善男子！在這個摩竭提國（Magadha，古印度十六雄國之一）有一個村落，那裡有一座城市，名叫婆呾那（Pataliputra，古印度城市名），有一位優婆夷（Upasika，佛教女居士），名叫賢勝（Sudarshana），你到她那裡去請教，『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子（Sudhana）向眾藝（Sarvaga，指一切技藝）的腳下頂禮，繞了無數圈，依依不捨地告辭離去。他向那個村落城市走去，到了賢勝那裡，向她頂禮，繞著她，合掌恭敬，站在一邊，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩之道？我聽說聖者您，善於引導教誨，希望您能為我解說。』 賢勝回答說：『善男子！我得到一個菩薩法門，名叫無依處道場（Anasraya-kshetra-bodhimanda），我既自己開悟理解，又為他人解說；我又得到無盡三昧（Ananta-samadhi），不是那個三昧法有盡或無盡，而是因為它能出生一切智性眼（Sarvajna-jnana-cakshus）的無盡，又能出生一切智性耳（Sarvajna-jnana-shrotra）的無盡，又能出生一切智性鼻（Sarvajna-jnana-ghrana）的無盡，又能出生一切智性舌（Sarvajna-jnana-jihva）的無盡，又能出生一切智性身（Sarvajna-jnana-kaya）的無盡，又能出生一切智性意（Sarvajna-jnana-manas）的無盡，又能出生一切智性種種智慧光明（Sarvajna-jnana-vividha-prabha）的無盡，又能出生一切智性周遍神通（Sarvajna-jnana-pratibha）的無盡，又能出生一切智性如海波濤般無量功德（Sarvajna-jnana-ananta-guna）的無盡，又能出生一切智性遍照世間的光明（Sarvajna-jnana-loka-prabha）的無盡。善男子！我只知道這個無依處道場法門，像諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）一切無著的功德修行，我又怎麼能完全知道和述說呢？善男子！南方有一座城市名叫沃田（Vardhana），那裡有一位長者名叫堅固解脫（Dridha-vimoksha），你可以去請教他，『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財向賢勝的腳下頂禮，繞了無數圈，
【English Translation】 English version: There is no darkness, no dullness, no sorrow or affliction, no sinking, and nothing that is not directly realized. How can I know and speak of those meritorious practices? Good man! In this country of Magadha, there is a village, and in that village, there is a city called Pataliputra. There is an Upasika named Sudarshana. Go to her and ask, 'How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana paid homage to the feet of Sarvaga, circumambulated him countless times, and reluctantly took his leave. He went towards the village city, arrived at Sudarshana's place, paid homage to her feet, circumambulated her, respectfully joined his palms, stood to one side, and said, 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? I have heard that you, holy one, are skilled in guiding and teaching, and I wish you would explain it to me.' Sudarshana replied, 'Good man! I have attained a Bodhisattva Dharma gate called the Anasraya-kshetra-bodhimanda. I have both understood it myself and explained it to others. I have also attained the Ananta-samadhi. It is not that this samadhi has an end or no end, but because it can give rise to the endlessness of the eye of all-knowing wisdom (Sarvajna-jnana-cakshus), and it can give rise to the endlessness of the ear of all-knowing wisdom (Sarvajna-jnana-shrotra), and it can give rise to the endlessness of the nose of all-knowing wisdom (Sarvajna-jnana-ghrana), and it can give rise to the endlessness of the tongue of all-knowing wisdom (Sarvajna-jnana-jihva), and it can give rise to the endlessness of the body of all-knowing wisdom (Sarvajna-jnana-kaya), and it can give rise to the endlessness of the mind of all-knowing wisdom (Sarvajna-jnana-manas), and it can give rise to the endlessness of the various lights of all-knowing wisdom (Sarvajna-jnana-vividha-prabha), and it can give rise to the endlessness of the pervasive spiritual powers of all-knowing wisdom (Sarvajna-jnana-pratibha), and it can give rise to the endlessness of the immeasurable merits of all-knowing wisdom like the waves of the sea (Sarvajna-jnana-ananta-guna), and it can give rise to the endlessness of the light of all-knowing wisdom that illuminates the world (Sarvajna-jnana-loka-prabha). Good man! I only know this Dharma gate of the Anasraya-kshetra-bodhimanda. How can I fully know and speak of all the unattached meritorious practices of the Bodhisattva-mahasattvas? Good man! To the south, there is a city called Vardhana. There is an elder named Dridha-vimoksha. You can go and ask him, 'How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana paid homage to Sudarshana's feet and circumambulated her countless times,
戀慕瞻仰，辭退南行。到于彼城，詣長者所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
長者答言：「善男子！我得菩薩解脫，名無著清凈念，我自得是解脫已來，法愿充滿，於十方佛所，無復悕求。善男子！我唯知此凈念解脫，如諸菩薩摩訶薩，獲無所畏大師子吼安住高廣福慧之聚，而我云何能知能說彼功德行？善男子！即此城中，有一長者名為妙月，其長者宅，常有光明。汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
時善財童子，禮堅固足，繞無數匝，辭退而行。向妙月所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
妙月答言：「善男子！我得菩薩解脫，名凈智光明。善男子！我唯知此智光解脫，如諸菩薩摩訶薩，證得無量解脫法門，而我云何能知能說彼功德行？善男子！於此南方，有城名出生，彼有長者名無勝軍，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
是時善財，禮妙月足，繞無數匝，戀仰辭去。漸向彼城，至長者所，禮足圍繞，合掌恭敬，
【現代漢語翻譯】 現代漢語譯本： 他戀慕瞻仰之後，辭別啟程向南而去。到達那座城市后，他前往長者住所，禮拜長者的雙足，圍繞長者，合掌恭敬，站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩之道？我聽說聖者您善於引導教誨，希望您能為我解說。』 長者回答說：『善男子！我得到了一種菩薩的解脫法門，名為無著清凈念。自從我得到這種解脫以來，我的法愿已經圓滿，對於十方諸佛，我不再有任何希求。善男子！我只知道這種清凈唸的解脫，像那些菩薩摩訶薩（大菩薩）一樣，他們獲得了無所畏懼的大師子吼，安住在高廣的福慧之聚中，我又怎麼能知道和說出他們的功德修行呢？善男子！就在這座城市中，有一位長者名為妙月，他的住所常常有光明。你到他那裡去問，菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子禮拜堅固足，圍繞無數圈，辭別而去。他前往妙月住所，禮拜雙足，圍繞，合掌恭敬，站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行，修持菩薩之道？我聽說聖者您善於引導教誨，希望您能為我解說。』 妙月回答說：『善男子！我得到了一種菩薩的解脫法門，名為凈智光明。善男子！我只知道這種智光解脫，像那些菩薩摩訶薩一樣，他們證得了無量的解脫法門，我又怎麼能知道和說出他們的功德修行呢？善男子！在這南方，有一座城市名為出生，那裡有一位長者名為無勝軍，你到他那裡去問，菩薩如何學習菩薩的修行，修持菩薩之道？』 這時，善財禮拜妙月的雙足，圍繞無數圈，戀戀不捨地辭別而去。他逐漸向那座城市走去，到達長者住所，禮拜雙足，圍繞，合掌恭敬。
【English Translation】 English version: With longing and admiration, he took his leave and traveled south. Upon arriving at that city, he went to the elder's residence, bowed at the elder's feet, circumambulated him, joined his palms in reverence, and stood to one side, saying: 'Venerable one! I have already generated the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, venerable one, are skilled in guiding and teaching, and I wish you would explain it to me.' The elder replied: 'Good man! I have attained a Bodhisattva's liberation called Unattached Pure Mindfulness. Since I attained this liberation, my vows have been fulfilled, and I no longer have any desires for the Buddhas of the ten directions. Good man! I only know this liberation of pure mindfulness. How can I know and speak of the meritorious practices of those Bodhisattva-Mahasattvas (great Bodhisattvas) who have attained the fearless lion's roar and abide in the vast accumulation of merit and wisdom? Good man! In this very city, there is an elder named Wondrous Moon, whose residence is always filled with light. Go and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana (the seeker) bowed at the firm feet, circumambulated countless times, and took his leave. He went to Wondrous Moon's residence, bowed at his feet, circumambulated him, joined his palms in reverence, and stood to one side, saying: 'Venerable one! I have already generated the aspiration for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, venerable one, are skilled in guiding and teaching, and I wish you would explain it to me.' Wondrous Moon replied: 'Good man! I have attained a Bodhisattva's liberation called Pure Wisdom Light. Good man! I only know this liberation of wisdom light. How can I know and speak of the meritorious practices of those Bodhisattva-Mahasattvas who have attained countless doors of liberation? Good man! To the south of here, there is a city called Birth, where there is an elder named Unsurpassed Army. Go and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' At this time, Sudhana bowed at Wondrous Moon's feet, circumambulated countless times, and reluctantly took his leave. He gradually made his way to that city, arrived at the elder's residence, bowed at his feet, circumambulated him, and joined his palms in reverence.
於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
長者答言：「善男子！我得菩薩解脫，名無盡相，我以證此菩薩解脫，見無量佛，得無盡藏。善男子！我唯知此無盡相解脫，如諸菩薩摩訶薩，得無限智無礙辯才，而我云何能知能說彼功德行？善男子！於此城南，有一聚落，名之為法，彼聚落中，有婆羅門，名尸毗最勝，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
時善財童子，禮無勝軍足，繞無數匝，戀仰辭去。漸次南行，詣彼聚落，見尸毗最勝，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者，善能誘誨，愿為我說。」
婆羅門答言：「善男子！我得菩薩法門，名誠愿語，過去現在未來菩薩，以是語故，乃至於阿耨多羅三藐三菩提，無有退轉，無已退、無現退、無當退。善男子！我以住于誠愿語故，隨意所作，莫不成滿。善男子！我唯知此誠語法門，如諸菩薩摩訶薩，與誠愿語，行止無違，言必以誠，未曾虛妄，無量功德，因之出生，而我云何能知能說？善男子！於此南方有城，名妙意花門，彼有童子名曰德生，復有童女
【現代漢語翻譯】 現代漢語譯本：他站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說。』 長者回答說：『善男子！我得到了一種菩薩的解脫法門，名為無盡相（無盡的法相），我因為證得了這種菩薩解脫，見到了無量的佛，得到了無盡的寶藏。善男子！我只知道這無盡相解脫，像那些菩薩摩訶薩（大菩薩），他們獲得了無限的智慧和無礙的辯才，我又怎麼能知道和說出他們的功德和修行呢？善男子！在這個城的南邊，有一個村落，名字叫法，那個村落里，有一位婆羅門，名字叫尸毗最勝，你到他那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道？』 這時，善財童子向無勝軍行禮，繞了無數圈，依依不捨地告辭離去。他逐漸向南走，到了那個村落，見到了尸毗最勝，向他行禮，繞著他走，合掌恭敬，站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說。』 婆羅門回答說：『善男子！我得到了一種菩薩的法門，名為誠愿語（真實願望的語言），過去、現在、未來的菩薩，因為這種語言的緣故，乃至於證得阿耨多羅三藐三菩提，都不會退轉，沒有已經退轉的，沒有現在退轉的，也沒有將來會退轉的。善男子！我因為安住于誠愿語的緣故，隨意所做的事情，沒有不圓滿成功的。善男子！我只知道這誠愿語的法門，像那些菩薩摩訶薩，他們與誠愿語相應，行為和言語沒有違背，說話必定真實，從來沒有虛妄，無量的功德，因此而產生，我又怎麼能知道和說出呢？善男子！在這個南方，有一座城市，名字叫妙意花門，那裡有一位童子，名字叫德生，還有一位童女』
【English Translation】 English version: Standing to one side, he said, 'O Holy One! I have already set forth my mind on Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, and cultivates the path of a Bodhisattva? I have heard that you, O Holy One, are skilled in guiding and teaching, I wish you would explain it to me.' The elder replied, 'Good man! I have attained a Bodhisattva liberation called the Inexhaustible Aspect, and by realizing this Bodhisattva liberation, I have seen countless Buddhas and obtained inexhaustible treasures. Good man! I only know this Inexhaustible Aspect liberation. As for those Bodhisattva-Mahasattvas (great Bodhisattvas), who have attained infinite wisdom and unimpeded eloquence, how can I know and speak of their merits and practices? Good man! To the south of this city, there is a village called Dharma, and in that village, there is a Brahmin named Sivi-the-Most-Excellent. Go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva?' Then, Sudhana (the seeker of truth) bowed at the feet of No-Victory-Army, circled him countless times, and reluctantly took his leave. Gradually traveling south, he reached that village, saw Sivi-the-Most-Excellent, bowed at his feet, circled him, joined his palms in reverence, and stood to one side, saying, 'O Holy One! I have already set forth my mind on Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, and cultivates the path of a Bodhisattva? I have heard that you, O Holy One, are skilled in guiding and teaching, I wish you would explain it to me.' The Brahmin replied, 'Good man! I have attained a Bodhisattva Dharma gate called the Sincere Vow Speech. Bodhisattvas of the past, present, and future, because of this speech, even until they attain Anuttara-samyak-sambodhi, will not regress, there is no regression already, no regression now, and no regression in the future. Good man! Because I abide in the Sincere Vow Speech, whatever I do at will, nothing is not fulfilled. Good man! I only know this Dharma gate of Sincere Vow Speech. As for those Bodhisattva-Mahasattvas, who are in accordance with the Sincere Vow Speech, their actions and words are not contradictory, their speech is always truthful, and they have never been false. Countless merits are born from this, how can I know and speak of them? Good man! To the south of here, there is a city called Wonderful-Mind-Flower-Gate, there is a boy named Virtue-Born, and also a girl'
名為有德，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
時善財童子，於法尊重，禮婆羅門足，繞無數匝，戀仰而去。漸次南行，至於彼城，見童子童女，頂禮其足，圍繞畢已，於前合掌，而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？唯愿慈哀，為我宣說」
時童子童女告善財言：「善男子！我等證得菩薩解脫，名為幻住，以斯凈智，觀諸世間皆幻住，因緣生故；一切眾生皆幻住，業煩惱所起故；一切法皆幻住，無明有愛等展轉緣生故；一切三界皆幻住，顛倒智所生故；一切眾生生滅生老死憂悲苦惱皆幻住，虛妄分別所生故；一切國土皆幻住，想倒、心倒、見倒、無明所現故；一切聲聞辟支佛皆幻住，智斷分別所成故；一切菩薩皆幻住，能自調伏教化眾生殊勝智心，及諸行愿之所成故；一切菩薩眾會，變化調伏，諸所施為皆幻住，愿及智所攝成故。善男子！幻境自性不可思議。善男子！我等二人，但能知此菩薩解脫，如諸菩薩摩訶薩，善入無邊諸事幻網，彼功德行，我等云何能知能說。」時童子童女說自解脫已，諸善根力不思議故，令善財身，柔軟光澤。
大方廣佛華嚴經入法界品一卷
【現代漢語翻譯】 現代漢語譯本：名為有德的（婆羅門），你到他那裡去問，『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子對佛法非常尊重，他禮拜了婆羅門的腳，繞了無數圈，依依不捨地離開了。他逐漸向南走，到了那座城市，看見了童子和童女，他頂禮他們的腳，繞行完畢后，在他們面前合掌，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩之道？希望你們慈悲憐憫，為我宣說。』 當時，童子和童女告訴善財說：『善男子！我們證得了菩薩的解脫法門，名為幻住（如幻的安住），用這種清凈的智慧觀察，世間一切都是幻住，因為因緣而生；一切眾生都是幻住，因為業和煩惱而生起；一切法都是幻住，因為無明和愛等輾轉相生；一切三界（欲界、色界、無色界）都是幻住，因為顛倒的智慧而生；一切眾生的生、滅、生、老、死、憂、悲、苦、惱都是幻住，因為虛妄分別而生；一切國土都是幻住，因為想倒、心倒、見倒、無明所顯現；一切聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）都是幻住，因為智慧和斷除煩惱的分別而成就；一切菩薩都是幻住，因為能自我調伏、教化眾生的殊勝智慧心，以及各種修行和願力而成就；一切菩薩的聚會，變化調伏，各種所作所為都是幻住，因為願力和智慧所攝持而成就。善男子！幻境的自性是不可思議的。善男子！我們兩人，只能知道這種菩薩的解脫法門，至於那些菩薩摩訶薩（大菩薩）善於進入無邊諸事的幻網，他們的功德和修行，我們又怎麼能知道和說出來呢？』當時，童子和童女說完他們自己所證得的解脫法門后，由於他們善根的力量不可思議，使得善財的身體變得柔軟而有光澤。
【English Translation】 English version: 'Named Yude (Virtuous), you go to him and ask, 「How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?」' At that time, Sudhana, with great respect for the Dharma, bowed at the feet of the Brahmin, circled him countless times, and reluctantly departed. Gradually traveling south, he arrived at that city, saw the boys and girls, bowed at their feet, circled them, and then, with palms joined in front of them, said, 'Holy ones! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? I beseech you to have compassion and explain it to me.' At that time, the boys and girls told Sudhana, 'Good man! We have attained the Bodhisattva liberation called Illusion-Dwelling (dwelling in illusion), with this pure wisdom, we observe that all the worlds are illusion-dwelling, because they arise from causes and conditions; all sentient beings are illusion-dwelling, because they arise from karma and afflictions; all dharmas are illusion-dwelling, because they arise from ignorance and craving, and so on; all three realms (desire realm, form realm, formless realm) are illusion-dwelling, because they arise from inverted wisdom; all sentient beings' birth, death, aging, sickness, sorrow, grief, suffering, and distress are illusion-dwelling, because they arise from false discriminations; all lands are illusion-dwelling, because they are manifested by inverted perceptions, inverted minds, inverted views, and ignorance; all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) are illusion-dwelling, because they are accomplished by the discrimination of wisdom and the cutting off of afflictions; all Bodhisattvas are illusion-dwelling, because they are accomplished by the superior wisdom mind that can tame themselves and teach sentient beings, as well as by various practices and vows; all Bodhisattva assemblies, transformations, taming, and all their actions are illusion-dwelling, because they are accomplished by the power of vows and wisdom. Good man! The nature of illusion is inconceivable. Good man! We two can only know this Bodhisattva liberation, as for those Bodhisattva Mahasattvas (great Bodhisattvas) who are skilled in entering the boundless net of illusions, how can we know and speak of their merits and practices?' At that time, after the boys and girls had spoken of their own liberation, due to the inconceivable power of their roots of goodness, Sudhana's body became soft and radiant.