大方廣佛華嚴經入法界品
Avatamsaka Sutra: Entry into the Realm of Reality
唐天竺三藏地婆訶羅譯
Translation by Divākara, Tripitaka Master from India, Tang Dynasty
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？」
At that time, Lady Maya told the youth Sudhana: "Good man, in the Heaven of the Thirty-Three in this world, there is a king named Right Mindfulness. The king has a young maiden named Heavenly Radiance. Go to her and ask: 'How does a bodhisattva learn the bodhisattva's conduct and cultivate the bodhisattva's path?'"
時善財童子，敬受其教，頭面作禮，繞無數匝，戀慕瞻仰，却行而退。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，願為我說。」
Then the boy Sudhana, respectfully accepting these instructions, prostrated himself at her feet, circled her countless times, and slowly withdrew, his heart filled with devotion and a longing to continue looking upon her. Following this, he made his way to the heavenly palace and met the heavenly maiden. He bowed at her feet, walked around her respectfully, and with his palms pressed together, he approached her and said: "Venerable One! I have already set my mind on supreme and perfect enlightenment. Yet I still do not know how a bodhisattva should learn to follow the bodhisattva path or practice the way. I have heard that you are skilled in guiding and teaching others. Please, I beg you to teach me."
天女答言：「善男子！我得菩薩解脫，名無礙念清淨莊嚴。善男子！我念過去，有最勝劫，名青蓮華，我於彼劫中，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，我皆明憶無有遺餘，常現在前，念持不忘。又憶念過去，劫名善地，我於彼供養十恒河沙等諸佛如來；又過去劫，名為妙德，我於彼供養一佛世界微塵等諸佛如來；又劫名無所得，我於彼供養八十四億百千那由他諸佛如來；又劫名善光，我於彼供養閻浮提微塵等諸佛如來；又劫名無量光，我於彼供養二十恒河沙等諸佛如來；又劫名精進德，我於彼供養一恒河沙等諸佛如來；又劫名善悲，我於彼供養八十恒河沙等諸佛如來；又劫名勝遊，我於彼供養六十恒河沙等諸佛如來；又劫名妙月，我於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，聞此無礙念清淨莊嚴菩薩解脫，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，我以淨嚴解脫之力，皆隨憶念，明了現前，持而順行，曾無懈廢。善男子！我唯知此無礙念清淨解脫，如諸菩薩摩訶薩，出生死夜，朗然明徹，永離癡冥，未甞惛寐，心無諸蓋，身行輕安，於諸法性，清淨覺了，成就十力開悟群生，而我云何能知能說彼功德行？善男子！迦毘羅城，有童子師名曰遍友，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
The heavenly maiden replied, "Good sir, I have attained a bodhisattva’s liberation called the Unobstructed Mindfulness of Pure Adornment.
Good sir, I recall a supremely victorious past era called the Blue Lotus. In that era, I made offerings to as many Tathagatas as there are sand grains in the Ganges. From the moment each of those Buddhas first renounced worldly life, I personally attended to them, guarded and served them, built monasteries, and prepared all necessary items. Furthermore, I clearly remember—without forgetting a single detail—every deed of those Buddhas: from their time as bodhisattvas dwelling in the womb, to their birth, their seven steps, their great lion’s roar, their youth in the palace, their journey to the Bodhi tree, their attainment of perfect enlightenment, their turning of the Dharma wheel, their display of divine powers, and their teaching and guidance of sentient beings. I kept all this ever-present in my mind, never losing recollection.
I also recall a past era called Good Ground, where I made offerings to ten times the number of Buddhas as there are sand grains in the Ganges. Another past era, called Wondrous Virtue, where I made offerings to as many Buddhas as there are atoms in a single Buddha-world. Another era, called No-Attainment, where I made offerings to 84 billion hundred thousand nayutas of Buddhas. Another era, called Good Light, where I made offerings to as many Buddhas as there are atoms in the Jambudvipa continent. Another era, called Infinite Light, where I made offerings to twenty times the number of Buddhas as there are sand grains in the Ganges. Another era, called Vigorous Virtue, where I made offerings to one times that number. Another era, called Good Compassion, where I made offerings to eighty times that number. Another era, called Supreme Journey, where I made offerings to sixty times that number. Another era, called Wondrous Moon, where I made offerings to seventy times that number.
Good sir, for countless eons as numerous as Ganges sand grains, I have never turned away from the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones. From each of those Buddhas, I heard this liberation of the bodhisattva called Unobstructed Mindfulness of Pure Adornment, received and practiced it without interruption, and followed it with genuine understanding. Through the power of this Pure Adornment liberation, I can recall every transformation and teaching of all Buddhas from that time—from their first bodhisattva stage to the end of their Dharma—clearly and vividly before me, and I practice accordingly without ever growing weary.
Good sir, this is all I understand of this liberation. But as for the great bodhisattvas who emerge from the night of birth and death, shining with brilliant clarity, forever free from ignorance and dullness, never sleeping, their minds free from all hindrances, their bodies at ease, who clearly awaken to the true nature of all phenomena, who perfect the ten powers and awaken countless beings—how could I possibly know or describe their virtuous conduct?
Good sir, in the city of Kapilavastu, there is a teacher of children named Pervasive Friend. Go and ask him: How does a bodhisattva learn the bodhisattva path and cultivate bodhisattva conduct?"
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。至遍友所，禮足圍遶，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，願為我說？」
Then the youth Sudhana, having heard the Dharma, felt joy throughout his body and mind. His inconceivable roots of goodness flowed and grew ever wider. He bowed his head in reverence at the feet of the goddess Shakra’s Light, circumambulated her countless times, and, filled with affectionate longing, took his leave. Descending from the celestial palace, he gradually made his way to that city. There, he approached the teacher Universal Friend. Bowing at his feet, circumambulating him, and joining his palms in reverence, he stood to one side and said: "Noble one! I have already set my mind on supreme and perfect enlightenment, yet I still do not know how a bodhisattva should learn the bodhisattva’s way or practice the bodhisattva’s path. I have heard that you are skilled in guiding and teaching others; I pray you, please teach me."
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，當為汝說。」
Universal Friend replied, "Good man, there is a young man here named Shanzhi Zhongyi (Well-Versed in All Arts). He has mastered the bodhisattva's wisdom of letters. You should go ask him, and he will teach you."
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，願為我說。」
At that time, Sudhana arrived at the master’s presence, bowed with his head at the master’s feet in respect, and then stood to one side. He said, “Venerable sir, I have already awakened the aspiration for supreme, perfect enlightenment. Yet I do not yet know how a bodhisattva learns the bodhisattva’s conduct or cultivates the bodhisattva’s path. I have heard that you are skilled in guiding and teaching; please be so kind as to explain this to me.”
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；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，名大流湍激眾峯齊峙；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，名入世間海清淨；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，名淨修因地現前智藏；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，名蠲諸惑障開淨光明；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，名十方諸佛隨願現前；唱拏字時，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；唱闍字時，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，以智通達到於彼岸，殊方異藝咸綜無遺，文字算數蘊其深解，醫藥呪術善療眾病。有諸眾生，鬼魅所持，怨憎呪詛，惡星變怪，死屍奔逐，顛癇羸瘦，種種諸疾，咸能救之，使得痊愈。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，人相吉凶，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、無沈沒，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？」
Then that youth addressed Sudhana, saying, "Good man! I have attained a bodhisattva liberation called 'Skillful Knowledge of All Arts.' I constantly chant and uphold the essential syllables that enter this liberation.
When I chant the syllable 'A', I enter the gate of Prajñāpāramitā called 'The Individual States of a Bodhisattva's Majestic Virtue.' When I chant the syllable 'Ra', I enter the gate of Prajñāpāramitā called 'The Supreme and Boundless, Perfectly Equal in One Flavor.' When I chant the syllable 'Ba', I enter the gate of Prajñāpāramitā called 'The Dharma Realm Without Different Characteristics.' When I chant the syllable 'Dza', I enter the gate of Prajñāpāramitā called 'The Universal Wheel That Cuts Off Distinctions.' When I chant the syllable 'Ta', I enter the gate of Prajñāpāramitā called 'Attaining the Unsupported and Supreme.' When I chant the syllable 'La', I enter the gate of Prajñāpāramitā called 'Leaving Behind Support and Defilement.' When I chant the syllable 'Da', I enter the gate of Prajñāpāramitā called 'The Practice of Non-Retrogression.' When I chant the syllable 'Bha', I enter the gate of Prajñāpāramitā called 'The Vajra Ground.' When I chant the syllable 'Kṣa', I enter the gate of Prajñāpāramitā called 'The Universal Wheel.' When I chant the syllable 'Sha', I enter the gate of Prajñāpāramitā called 'The Oceanic Treasury.' When I chant the syllable 'Tha', I enter the gate of Prajñāpāramitā called 'Universal Birth and Abiding.' When I chant the syllable 'Na', I enter the gate of Prajñāpāramitā called 'Perfect Radiance.' When I chant the syllable 'Ya', I enter the gate of Prajñāpāramitā called 'Accumulation of Differences.' When I chant the syllable 'Shṭa', I enter the gate of Prajñāpāramitā called 'Universal Radiance That Stills All Afflictions.' When I chant the syllable 'Ka', I enter the gate of Prajñāpāramitā called 'Distinctions Within a Single Flavor.' When I chant the syllable 'Bha', I enter the gate of Prajñāpāramitā called 'The Abundant Rain of Dharma.' When I chant the syllable 'Ma', I enter the gate of Prajñāpāramitā called 'The Great Torrent, Swift and Turbulent, with All Peaks Towering.' When I chant the syllable 'Ga', I enter the gate of Prajñāpāramitā called 'Universal Establishment and Stability.' When I chant the syllable 'Stha', I enter the gate of Prajñāpāramitā called 'The Treasury of Suchness, Pervading and Equal.' When I chant the syllable 'Dza', I enter the gate of Prajñāpāramitā called 'Entering the World's Ocean Purified.' When I chant the syllable 'Shi', I enter the gate of Prajñāpāramitā called 'The Adornment of All Buddhas' Right Mindfulness.' When I chant the syllable 'Dha', I enter the gate of Prajñāpāramitā called 'Contemplating the Perfect Assembly of Realms.' When I chant the syllable 'Sha', I enter the gate of Prajñāpāramitā called 'The Light of All Buddhas' Teaching Wheel.' When I chant the syllable 'Kha', I enter the gate of Prajñāpāramitā called 'Purifying the Foundation, Presenting the Wisdom Treasury.' When I chant the syllable 'Kṣa', I enter the gate of Prajñāpāramitā called 'Stilling the Oceanic Treasury of Karmic Accumulations.' When I chant the syllable 'Sta', I enter the gate of Prajñāpāramitā called 'Eliminating All Obscurations, Opening Pure Radiance.' When I chant the syllable 'Ṇa', I enter the gate of Prajñāpāramitā called 'Being the Cause of Awakening in the World.' When I chant the syllable 'Pha', I enter the gate of Prajñāpāramitā called 'The Wisdom Wheel That Cuts Off Birth and Death.' When I chant the syllable 'Bha', I enter the gate of Prajñāpāramitā called 'All Palaces Fully Adorned.' When I chant the syllable 'Cha', I enter the gate of Prajñāpāramitā called 'Cultivating the Precept Treasury, Each Perfect in Its Own Way.' When I chant the syllable 'Sma', I enter the gate of Prajñāpāramitā called 'Seeing All Buddhas Manifest Everywhere.' When I chant the syllable 'Hva', I enter the gate of Prajñāpāramitā called 'Contemplating Beings Without Conditions, Skillfully Gathering Them to Enter the Oceanic Treasury.' When I chant the syllable 'Ha', I enter the gate of Prajñāpāramitā called 'Cultivating Entrance into the Ocean of All Merits.' When I chant the syllable 'Gha', I enter the gate of Prajñāpāramitā called 'Holding the Cloud of All Dharmas in a Steadfast Oceanic Treasury.' When I chant the syllable 'Ṭa', I enter the gate of Prajñāpāramitā called 'Ten-Direction Buddhas Appearing in Accordance with Vows.' When I chant the syllable 'Ṇa', I enter the gate of Prajñāpāramitā called 'The Unmoving Syllable Wheel Gathering Hundreds of Millions of Syllables.' When I chant the syllable 'Spha', I enter the gate of Prajñāpāramitā called 'The Ultimate Place for Transforming Beings.' When I chant the syllable 'Ska', I enter the gate of Prajñāpāramitā called 'The Radiance of Unattached, Unobstructed Liberating Wisdom Pervading the Fulfillment of All Stages.' When I chant the syllable 'Dza', I enter the gate of Prajñāpāramitā called 'Proclaiming the Realms of All Buddha-Dharmas.' When I chant the syllable 'Tsa', I enter the gate of Prajñāpāramitā called 'The Thunder of Dharma Roaring Everywhere Throughout All Space.' When I chant the syllable 'Ṭha', I enter the gate of Prajñāpāramitā called 'The Bright Lamp of No-Self, Awakening Deluded Consciousness.' When I chant the syllable 'Dha', I enter the gate of Prajñāpāramitā called 'The Treasury from Which All Dharma Wheels Arise.'
Good man! As I chant these essential syllables that enter all liberations, these forty-two gates of Prajñāpāramitā serve as the foundation, leading into countless, unbounded gates of Prajñāpāramitā.
Good man! I only know this bodhisattva liberation of 'Skillful Knowledge of All Arts.' But as for the great bodhisattvas, they can skillfully master all worldly and transcendent arts, reaching the other shore through wisdom, comprehending all diverse knowledge without exception, deeply understanding letters and mathematics, and skillfully healing all sickness with medicine, mantras, and spells.
They can cure beings possessed by ghosts, those suffering from hatred and curses, those affected by ominous stars and strange phenomena, those chased by corpses, those with epilepsy and wasting diseases, and all kinds of ailments.
They also understand the origins of all treasures—gold, jade, pearls, coral, crystal, mani, musāragalva, etc.—their different types, their values, and they know villages, towns, cities great and small, palaces, gardens, mountains, springs, lakes, and marshes. Wherever people dwell, bodhisattvas protect them according to their circumstances.
They are also skilled in observing astronomy, geography, physiognomy, omens, bird and animal calls, clouds, mists and climates, abundant or scarce harvests, the safety or danger of a country. All such worldly arts they have thoroughly mastered, tracing them to their origins.
Furthermore, they can distinguish transcendent dharmas, correctly name and define them, observe their essence and characteristics, cultivate according to them, and enter wisdom without doubt or obstruction, without ignorance, dullness, worry, or sinking, and without anything not realized. How then could I know or describe their meritorious conduct?
Good man! In the land of Magadha, there is a settlement wherein lies a city called Bhadranā. There lives a laywoman named Virtuous Excellence. Go and ask her: 'How does a bodhisattva learn the bodhisattva path, and cultivate the bodhisattva way?'"
時善財童子，頭面敬禮眾藝之足，遶無數匝，戀仰辭去。向聚落城，至賢勝所，禮足圍遶，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，願為我說。」
At that time, Good Wealth, having bowed his head in reverence at the feet of the skilled teacher, circumambulated him countless times, and with devotion and admiration, took his leave. He then proceeded to the village town and arrived at the dwelling of the Venerable Kashyapa. After bowing at his feet, circumambulating him, and folding his hands in respect, he stood to one side and said, "Holy One! I have already awakened the mind of supreme enlightenment. Yet, I do not yet know how a bodhisattva learns the practices of a bodhisattva or cultivates the bodhisattva path. I have heard that you, Holy One, are skilled in gentle guidance. May you be willing to explain this to me."
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！南方有城名為𱦗田，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？」
Xiansheng replied: "Good man, I have attained a bodhisattva teaching called the 'Non-dependent Way,' having realized it myself and then taught it to others. I have also attained the Inexhaustible Samadhi—not that this samadhi itself is exhaustible or inexhaustible, but because it gives rise to an inexhaustible eye of universal wisdom, an inexhaustible ear of universal wisdom, an inexhaustible nose of universal wisdom, an inexhaustible tongue of universal wisdom, an inexhaustible body of universal wisdom, and an inexhaustible mind of universal wisdom. Furthermore, it gives rise to countless kinds of brilliant wisdom, pervasive spiritual powers like an endless tide, boundless virtues like the waves of the sea, and light that illuminates the entire world without end. Good man, I only know this teaching of the 'Non-dependent Way'—as for the completely unattached virtues and practices of great bodhisattvas, how could I fully know or explain them? Good man, to the south there is a city called Jutian, where lives an elder named Firm Liberation. Go ask him: How does a bodhisattva learn the bodhisattva's practice and cultivate the bodhisattva's path?"
爾時，善財禮賢勝足，遶無數匝，戀慕瞻仰，辭退南行。到於彼城，詣長者所，禮足圍遶，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，願為我說。」
Then, having bowed at the feet of the Sage Victory and circumambulated him countless times—gazing upon him with devotion and reverence—Good Wealth took his leave and journeyed south. Upon reaching that city, he went to the elder’s dwelling. He bowed at his feet, circumambulated him, joined his palms in respect, and stood to one side. Then he said: “Venerable One! I have already given rise to the mind of supreme and perfect enlightenment. Yet I still do not know how a bodhisattva learns the bodhisattva way or practices the bodhisattva path. I have heard that you, Venerable One, are skilled in guiding and teaching. I beg you to expound this for me.”
長者答言：「善男子！我得菩薩解脫，名無著清淨念，我自得是解脫已來，法願充滿，於十方佛所，無復悕求。善男子！我唯知此淨念解脫，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？」
The elder replied, "Good man, I have attained a Bodhisattva's liberation called 'Undefiled Pure Mindfulness.' Since attaining this liberation, my vows have been fulfilled, and I no longer seek anything from the Buddhas of the ten directions. Good man, I only understand this liberation of pure mindfulness. As for great Bodhisattvas, who possess fearlessness, roar like a lion, and abide in vast and lofty accumulations of merit and wisdom—how could I know or describe the scope of their practice? Good man, in this very city, there is an elder named Wonderful Moon, whose home is always filled with light. Go and ask him: how does a Bodhisattva learn the Bodhisattva's conduct and cultivate the Bodhisattva's path?"
時善財童子，禮堅固足，遶無數匝，辭退而行。向妙月所，禮足圍遶，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，願為我說。」
Then the youth Sudhana paid his respects to Firm Foot, circumambulated him countless times, and took his leave. He then went to the place of Wonderful Moon, bowed at his feet and circumambulated him. With palms pressed together in reverence, he stood to one side and said: "Holy One, I have already aroused the mind of unsurpassed complete enlightenment, but I do not yet know how a bodhisattva should study the bodhisattva's conduct and cultivate the bodhisattva's path. I have heard that you are skilled at guiding and teaching—please be willing to explain this to me."
妙月答言：「善男子！我得菩薩解脫，名淨智光明。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？」
Wonderful Moon replied, "Good man, I have attained a Bodhisattva’s liberation known as the Pure Wisdom Light. Good man, I only know this liberation of wisdom light. As for the great Bodhisattvas who realize countless liberations, how could I possibly know or describe their virtuous practices? Good man, to the south, there is a city called Birthplace, where lives an elder named Unconquerable Army. Go to him and ask how a Bodhisattva learns the Bodhisattva way and cultivates the Bodhisattva path."
是時善財，禮妙月足，遶無數匝，戀仰辭去。漸向彼城，至長者所，禮足圍遶，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，願為我說。」
At that time, Sudhana bowed in homage to the feet of the Moon of Wonderful Light, circumambulated him countless times, and then, filled with reverence and longing, took his leave and departed. Gradually, he made his way to the city, arrived at the elder’s dwelling, bowed at his feet, walked around him in respect, and stood to one side with palms pressed together. He addressed the elder, saying: "Venerable Sir, I have already set my mind on supreme, perfect enlightenment. Yet I still do not know how a bodhisattva learns the bodhisattva path and cultivates the bodhisattva way. I have heard that you are skilled at guiding and teaching others; I pray you will explain this to me."
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，名尸毘最勝，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
The elder replied, "Good man, I have attained a bodhisattva liberation called the 'Inexhaustible Mark.' By realizing this liberation, I have seen countless Buddhas and gained an inexhaustible treasury. Good man, I only understand this liberation of the Inexhaustible Mark. As for the great bodhisattvas who possess boundless wisdom and unobstructed eloquence—how could I know or describe their virtuous practices? Good man, south of this city lies a village called Dharma. In that village dwells a Brahmin named Śrīviśeṣa. Go ask him: 'How does a bodhisattva learn the bodhisattva path and cultivate the bodhisattva way?'"
時善財童子，禮無勝軍足，遶無數匝，戀仰辭去。漸次南行，詣彼聚落，見尸毘最勝，禮足圍遶，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，願為我說。」
At that time, the youth Sudhana bowed at the feet of the Invincible Army (Ajita), circumambulated him countless times, and then, with deep reverence and longing, took his leave.
Traveling gradually southward, he arrived at a settlement and met the Excellent Sri (Shri). Sudhana bowed at his feet, circumambulated him, and stood to one side with palms together in respect. He said, "Holy One, I have already set my mind on supreme, perfect enlightenment. But I do not yet know how a bodhisattva learns the bodhisattva conduct and cultivates the bodhisattva path. I have heard that you, Holy One, are skilled in guiding and teaching. Please, I ask you to explain this to me."
婆羅門答言：「善男子！我得菩薩法門，名誠願語，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！我以住於誠願語故，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，與誠願語，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，復有童女名為有德，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」
The Brahmin replied, "Good man, I have attained a bodhisattva practice called the Dharma Gate of Sincere Vows. Through this practice, all bodhisattvas—past, present, and future—never regress on their path to supreme, perfect enlightenment. They have not regressed, are not regressing, and will not regress. Good man, because I abide in this practice of sincere vows, whatever I wish to accomplish is perfectly fulfilled.
Good man, I only understand this one practice—the Dharma Gate of Sincere Vows. But as for the great bodhisattvas, their words and actions are always aligned with sincere vows. They speak only what is true, never falsely. Infinite virtues arise from this. How could I possibly know or describe the full scope of their practice?
Good man, to the south there is a city called Wondrous Flower Gate. In that city live a young man named Virtuous Life and a young woman named Possessing Virtue. Go and ask them: 'How does a bodhisattva learn the bodhisattva conduct and cultivate the bodhisattva path?'"
時善財童子，於法尊重，禮婆羅門足，遶無數匝，戀仰而去。漸次南行，至於彼城，見童子童女，頂禮其足，圍遶畢已，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？唯願慈哀，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，以斯淨智，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，及諸行願之所成故；一切菩薩眾會，變化調伏，諸所施為皆幻住，願及智所攝成故。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