大方廣佛華嚴經卷第八
Flower Garland Sutra, Volume 8
罽賓國三藏般若奉 詔譯
Translated by the Tripitaka Master Prajñā of Jibin Kingdom, by Imperial Command
入不思議解脫境界普賢行願品
Chapter on the Conduct and Vows of Samantabhadra: Entering the Inconceivable State of Liberation
爾時，善財童子白言：「聖者！久如當得阿耨多羅三藐三菩提？」
At that time, the youth Sudhana asked, "O Sage, how long until you attain Supreme Perfect Enlightenment?"
答言：「善男子！菩薩不為教化調伏一眾生故發菩提心，不為教化調伏百眾生故發菩提心，不為教化調伏千眾生故發菩提心，不為教化調伏百千眾生故發菩提心，乃至不為教化調伏不可說不可說轉眾生故發菩提心，不為教化成熟一世界眾生故發菩提心，乃至不為教化成熟不可說不可說轉世界眾生故發菩提心，不為教化成熟一閻浮提極微塵數世界眾生故發菩提心，不為成熟一四天下極微塵數世界眾生故發菩提心，不為成熟小千世界極微塵數世界眾生故發菩提心，不為成熟中千世界極微塵數世界眾生故發菩提心，不為成熟三千大千世界極微塵數世界眾生故發菩提心，乃至不為教化成熟不可說不可說轉三千大千世界極微塵數世界眾生故發菩提心。復次，菩薩不為親近供養一如來故發菩提心，乃至不為親近供養不可說不可說轉佛剎極微塵數諸如來故發菩提心，不為親近供養一世界中盡未來劫次第興世諸如來故發菩提心，乃至不為親近供養不可說不可說轉世界中盡未來劫次第興世諸如來故發菩提心，不為親近供養一佛剎極微塵數世界中盡未來劫次第興世諸如來故發菩提心，乃至不為親近供養不可說不可說轉佛剎極微塵數世界中盡未來劫次第興世諸如來故發菩提心。復次，菩薩不為嚴淨一世界故發菩提心，乃至不為嚴淨不可說不可說轉世界故發菩提心，不為嚴淨一佛剎極微塵數世界故發菩提心，乃至不為嚴淨不可說不可說轉佛剎極微塵數世界故發菩提心。復次，菩薩不為受持一如來教故發菩提心，乃至不為受持不可說不可說轉佛剎極微塵數如來教故發菩提心。復次，菩薩不為修習一如來願故發菩提心，乃至不為修習不可說不可說轉佛剎極微塵數如來願故發菩提心。復次，菩薩不為往一佛剎故發菩提心，乃至不為往不可說不可說轉佛剎極微塵數諸佛剎故發菩提心。復次，菩薩不為莊嚴一如來眾會故發菩提心，乃至不為莊嚴不可說不可說轉佛剎極微塵數如來眾會故發菩提心。復次，菩薩不為受持一佛所轉妙法輪故發菩提心，乃至不為受持不可說不可說轉佛剎極微塵數如來所轉妙法輪故發菩提心。復次，菩薩不為住持一如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎極微塵數如來遺法故發菩提心，不為住持一世界中盡未來劫次第出現如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎極微塵數世界中盡未來劫次第出現如來遺法故發菩提心，不為住持一閻浮提極微塵數世界中盡未來劫次第出現如來遺法故發菩提心，不為住持一四天下極微塵數世界中盡未來劫次第出現如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎極微塵數世界中盡未來劫次第出現如來遺法故發菩提心；如是略說不為滿一佛誓願故，不為往一佛國土故，不為入一佛眾會故，不為持一佛法眼故，不為轉一佛法輪故，不為知一世界中諸劫次第故，不為知一眾生種種心海故，不為知一眾生種種根海故，不為知一眾生種種業海故，不為知一眾生種種行海故，不為知一眾生種種煩惱海故，不為知一眾生種種煩惱習氣海故，乃至不為知不可說不可說轉佛剎極微塵數眾生種種煩惱習氣海故發菩提心。何以故？菩薩為欲教化調伏一切眾生悉無餘故發菩提心；為欲親近供養一切諸佛悉無餘故發菩提心；為欲嚴淨一切諸佛，所有剎土悉無餘故發菩提心；為欲守護一切佛教悉無餘故發菩提心；為欲隨順一切如來所行之道悉無餘故發菩提心；為欲成滿一切如來廣大誓願悉無餘故發菩提心；欲往一切諸佛國土悉無餘故發菩提心；欲入一切諸佛眾會悉無餘故發菩提心；欲知一切諸世界中諸劫次第悉無餘故發菩提心；欲知一切眾生心海悉無餘故發菩提心；欲知一切眾生根海悉無餘故發菩提心；欲知一切眾生業海悉無餘故發菩提心；欲知一切眾生行海悉無餘故發菩提心；欲滅一切眾生諸煩惱海悉無餘故發菩提心；欲拔一切眾生煩惱習氣海悉無餘故發菩提心。
He replied, "Good man, a Bodhisattva does not set their mind on Enlightenment for the sake of guiding and taming just one being, nor for a hundred beings, nor for a thousand beings, nor for a hundred thousand beings, nor even for guiding and taming an indescribable, incalculable multitude of beings. They do not set their mind on Enlightenment for the sake of guiding and maturing the beings of a single world, nor even for the beings of an indescribable, incalculable number of worlds. They do not do so for the beings of as many worlds as there are specks of dust in a Jambudvīpa, nor for the beings of as many worlds as there are specks of dust in a Four-Continent world system, nor for the beings of as many worlds as there are specks of dust in a minor chiliocosm, nor for the beings of as many worlds as there are specks of dust in a medium chiliocosm, nor for the beings of as many worlds as there are specks of dust in a great trichiliocosm, nor even for the beings of an indescribable, incalculable number of great trichiliocosms, each with as many worlds as specks of dust.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of drawing near and making offerings to a single Tathāgata, nor even to an indescribable, incalculable number of Tathāgatas as numerous as specks of dust in all Buddha-lands. They do not do so for the sake of drawing near and making offerings to all the Tathāgatas who will arise in succession throughout the entire future in a single world, nor even to all such Tathāgatas in an indescribable, incalculable number of worlds. They do not do so for the sake of drawing near and making offerings to all the Tathāgatas who will arise in succession throughout the entire future in as many worlds as there are specks of dust in a single Buddha-land, nor even to all such Tathāgatas in an indescribable, incalculable number of worlds, each as numerous as specks of dust in Buddha-lands.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of adorning and purifying a single world, nor even an indescribable, incalculable number of worlds. They do not do so for the sake of adorning and purifying as many worlds as there are specks of dust in a single Buddha-land, nor even an indescribable, incalculable number of such multitudes of worlds.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of upholding the teachings of a single Tathāgata, nor even the teachings of an indescribable, incalculable number of Tathāgatas as numerous as specks of dust in Buddha-lands.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of cultivating the vows of a single Tathāgata, nor even the vows of an indescribable, incalculable number of Tathāgatas as numerous as specks of dust in Buddha-lands.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of going to a single Buddha-land, nor even to an indescribable, incalculable number of Buddha-lands as numerous as specks of dust.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of adorning a single assembly of a Tathāgata, nor even the assemblies of an indescribable, incalculable number of Tathāgatas as numerous as specks of dust in Buddha-lands.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of upholding the wondrous Dharma-wheel turned by a single Buddha, nor even the Dharma-wheels turned by an indescribable, incalculable number of Tathāgatas as numerous as specks of dust in Buddha-lands.
Furthermore, a Bodhisattva does not set their mind on Enlightenment for the sake of preserving the legacy-Dharma of a single Tathāgata, nor even the legacy-Dharma of an indescribable, incalculable number of Tathāgatas as numerous as specks of dust in Buddha-lands. They do not do so for the sake of preserving the legacy-Dharma of all the Tathāgatas who will appear in succession throughout the entire future in a single world, nor even in an indescribable, incalculable number of worlds as numerous as specks of dust in Buddha-lands. They do not do so for the sake of preserving such legacy-Dharma in as many worlds as there are specks of dust in a Jambudvīpa, nor in as many worlds as there are specks of dust in a Four-Continent world system, nor even in an indescribable, incalculable number of such multitudes of worlds.
To summarize briefly: they do not set their mind on Enlightenment for the sake of fulfilling the vow of a single Buddha, nor for going to a single Buddha-land, nor for entering a single Buddha's assembly, nor for upholding the Dharma-eye of a single Buddha, nor for turning the Dharma-wheel of a single Buddha, nor for knowing the successive eons in a single world, nor for knowing the ocean of various minds of a single being, nor for knowing the ocean of various faculties of a single being, nor for knowing the ocean of various karmas of a single being, nor for knowing the ocean of various actions of a single being, nor for knowing the ocean of various afflictions of a single being, nor for knowing the ocean of various habitual tendencies of afflictions of a single being, nor even for knowing such oceans for an indescribable, incalculable number of beings as numerous as specks of dust in Buddha-lands.
Why is this? A Bodhisattva sets their mind on Enlightenment for the sake of guiding and taming all beings, without exception. They set their mind on Enlightenment for the sake of drawing near and making offerings to all Buddhas, without exception. They set their mind on Enlightenment for the sake of adorning and purifying all the lands of all Buddhas, without exception. They set their mind on Enlightenment for the sake of protecting all the teachings of the Buddhas, without exception. They set their mind on Enlightenment for the sake of following the paths practiced by all Tathāgatas, without exception. They set their mind on Enlightenment for the sake of completely fulfilling the vast vows of all Tathāgatas, without exception. They set their mind on Enlightenment for the sake of going to all Buddha-lands, without exception. They set their mind on Enlightenment for the sake of entering all the assemblies of all Buddhas, without exception. They set their mind on Enlightenment for the sake of knowing the successive eons in all worlds, without exception. They set their mind on Enlightenment for the sake of knowing the ocean of minds of all beings, without exception. They set their mind on Enlightenment for the sake of knowing the ocean of faculties of all beings, without exception. They set their mind on Enlightenment for the sake of knowing the ocean of karmas of all beings, without exception. They set their mind on Enlightenment for the sake of knowing the ocean of actions of all beings, without exception. They set their mind on Enlightenment for the sake of extinguishing the ocean of all afflictions of all beings, without exception. They set their mind on Enlightenment for the sake of uprooting the ocean of habitual tendencies of afflictions of all beings, without exception."
「善男子！取要言之：菩薩以如是等百萬阿僧祇方便行故發菩提心。善男子！菩薩行普入一切法皆證得故；普入一切剎悉嚴淨故。是故，善男子！嚴淨一切世界盡我願乃盡，悉知十方一切世界劫次第盡我願乃盡，悉得十方一切諸佛功德海盡我願乃盡，次第修集一切菩薩精進海盡我願乃盡，莊嚴十方一切諸佛眾會海盡我願乃盡，悉見十方一切眾生心樂海盡我願乃盡，悉知十方一切眾生根器海盡我願乃盡，普觀十方一切眾生諸行海盡我願乃盡，普竭十方一切眾生惑業海盡我願乃盡，悉滅十方一切眾生眾苦海盡我願乃盡，悉拔十方一切眾生習氣海盡我願乃盡。善男子！如是乃至百千萬億阿僧祇菩薩行門，皆悉圓滿，悉無餘故我願乃滿。是故，菩薩為欲成滿一切智故，為欲隨順菩薩行故，為欲嚴淨一切剎故，於一切法勇猛勤求無有懈息。善男子！應知菩薩發菩提心所修行願，所有志樂，廣大如法界究竟如虛空；虛空究竟無窮盡故，我願究竟亦無有盡；法界廣大無邊際故，我願廣大亦無邊際；諸眾生界究竟無盡故，我願究竟亦無有盡。」
"Virtuous one! In essence, the Bodhisattva takes up the practice of a hundred million incalculable skillful means and thus awakens the mind of Enlightenment.
Virtuous one! The practice of the Bodhisattva fully enters all phenomena, for they are all realized; it fully enters all worlds, for they are all purified and adorned.
Therefore, virtuous one! Only when all worlds are purified and adorned will my vow be fulfilled; only when I fully know the successive eons of all worlds in the ten directions will my vow be fulfilled; only when I fully attain the ocean of merits of all Buddhas in the ten directions will my vow be fulfilled; only when I progressively cultivate and gather the ocean of diligence of all Bodhisattvas will my vow be fulfilled; only when I adorn the ocean of assemblies of all Buddhas in the ten directions will my vow be fulfilled; only when I fully perceive the ocean of the hearts' desires of all beings in the ten directions will my vow be fulfilled; only when I fully know the ocean of the faculties and capacities of all beings in the ten directions will my vow be fulfilled; only when I universally observe the ocean of all actions of all beings in the ten directions will my vow be fulfilled; only when I universally exhaust the ocean of afflictions and karma of all beings in the ten directions will my vow be fulfilled; only when I fully extinguish the ocean of all sufferings of all beings in the ten directions will my vow be fulfilled; only when I fully uproot the ocean of habitual tendencies of all beings in the ten directions will my vow be fulfilled.
Virtuous one! In this way, even up to a hundred thousand million incalculable gates of Bodhisattva practice, all are perfectly fulfilled, and only when nothing remains incomplete will my vow be fulfilled.
Therefore, the Bodhisattva, in order to perfect all wisdom, in order to follow the Bodhisattva practice, in order to purify and adorn all worlds, diligently seeks all phenomena with courage and vigor, without slackening or rest.
Virtuous one! You should know that the vows practiced, the aspirations cultivated, and the resolve undertaken by the Bodhisattva who awakens the mind of Enlightenment are as vast as the Dharma realm and as ultimate as empty space. Just as empty space is ultimately endless, so too is my vow ultimately endless; just as the Dharma realm is vast and boundless, so too is my vow vast and boundless; just as the realm of sentient beings is ultimately inexhaustible, so too is my vow ultimately inexhaustible."
善財童子白言：「聖者！此解脫門名為何等？」
The youth Sudhana inquired, "Venerable One, what is the name of this gate of liberation?"
伊舍那言：「善男子！此解脫名離憂安隱幢。善男子！我唯知此一解脫門，如諸菩薩摩訶薩樂欲深廣，猶如大海，容受佛法心無厭足；志意堅固如須彌山，所修正行不可傾動；所作不空，如善見藥能除眾生煩惱重病；無礙慧身如明淨日滅諸眾生無明闇障；無盡大悲，猶如大地普作一切眾生所依；福智功德猶如好風，與諸眾生作大義利；普照世間猶如燈燭，能生一切智慧光明；普現其身猶如大雲，能與眾生雨寂滅法；福德光明猶如滿月，能令見者咸得安樂；威德尊勝猶如帝釋，悉能守護一切眾生，而我云何能知、能說彼諸菩薩難思戒、定無邊法海功德行願？善男子！於此南方海潮之處，有一國土名那羅素，中有仙人名大威猛聲；汝詣彼問菩薩云何學菩薩行，修菩薩道。」
Ishvara said: "Good man, this liberation is called the Banner of Peace and Security, Free from Sorrow. Good man, I only know this one gate of liberation. As for the great bodhisattvas, their joyful aspiration is deep and vast like the ocean, containing the Buddha's teachings without ever being satisfied; their resolve is firm as Mount Sumeru, and the practice they cultivate cannot be shaken; their actions are never in vain, like a potent medicine that cures beings of the heavy illness of afflictions; their unobstructed wisdom-body is like a clear sun, dispelling the darkness of ignorance in all beings; their boundless great compassion is like the earth, universally serving as the support for all beings; their merit and wisdom are like a favorable wind, bringing great benefit and advantage to all beings; they illuminate the world like a lamp or torch, giving rise to all wisdom-light; they manifest their bodies everywhere like a great cloud, raining down the Dharma of tranquility upon beings; their meritorious radiance is like the full moon, bringing peace and happiness to all who see it; their majestic virtue is supreme like Indra, able to protect and guard all beings. How could I possibly know or describe the inconceivable precepts, the boundless ocean of meditative states, the merits, practices, and vows of those bodhisattvas? Good man, south of here, by the place of the ocean tides, there is a land called Narasu. There dwells an immortal named Great Fierce Sound. Go to him and ask how a bodhisattva learns the bodhisattva's practice and cultivates the bodhisattva path."
時，善財童子禮伊舍那優婆夷足，遶無數匝，慇懃瞻仰，悲泣流淚，作是思惟：「善知識者難可出現，如優曇華；善知識者最極難值，善知識者難得親近，善知識者難得承事，善知識者難令歡喜。」
At that time, the youth Sudhana bowed at the feet of the laywoman Ishana, circled her countless times, gazed upon her with deep reverence, and wept tears of emotion. He thought to himself:
"A true spiritual friend is difficult to encounter—as rare as the udumbara flower. A true spiritual friend is most extremely hard to find. A true spiritual friend is hard to draw near to. A true spiritual friend is hard to serve. A true spiritual friend is hard to please."
復作是念：「得菩提難，得菩薩諸根難，淨菩薩諸根難，值同行善知識難，積集菩薩廣大善根難，寂靜菩薩廣大境界難，如理觀察菩薩行願難，隨順思惟菩薩教法難，依教修行菩薩妙行難，憶念出生菩薩善心難，速疾發起菩薩方便難，善巧增長一切智法光明難。」作是念已，辭退而去。
爾時，善財童子隨順思惟菩薩正教，隨順思惟菩薩淨行，起速疾增長一切菩薩福力心，起速疾普見一切諸佛光明心，起速疾獲得一切法藏心，起速疾增長一切大願心，起速疾現見十方諸法心，起速疾明照諸法本性心，起速疾散滅一切障礙心，起速疾觀察法界無闇心，起速疾能壞內垢金剛心，起速疾摧伏魔王軍眾心，起速疾清淨意寶莊嚴心。如是思惟，漸漸遊行至那羅素國，周遍尋求大威猛仙，見一大林其林蓊欝，阿僧祇樹以為莊嚴。所謂：種種葉樹枝條扶踈，密葉葱翠；種種華樹，柯葉布濩，繁華鮮美；種種果樹，相續成熟；種種寶樹，雨摩尼果；大栴檀樹處處行列；諸沈水樹常出好香；閻浮檀樹恒雨甘果；悅意香樹妙香莊嚴；波吒羅樹其華鮮榮，香氣芬馥四面圍遶；尼拘陀樹其身聳擢，枝葉繁布，盤旋如蓋；優鉢羅華、波頭摩華、拘物頭華、芬陀利華處處開敷，以嚴池沼。
時，善財童子入此大林，見栴檀樹其身洪直，枝條垂布，華葉繁密，偃蓋成蔭。時，彼仙人在此樹下縈髮為髻，藉以香草；十千仙眾，前後圍遶。其諸仙人，或衣鹿皮，或衣樹皮，或編細草種種衣服，髻環垂鬢，瞻仰而住。善財見已，往詣其所，五體投地，深心頂禮，作如是言：「我今得遇真善知識。」
復作是念：「善知識者則是趣向一切智門，令我得入真實道故；善知識者則是趣向一切智乘，令我得至如來地故；善知識者則是趣向一切智船，令我得至智寶洲故；善知識者則是趣向一切智炬，令我得生十力光故；善知識者則是趣向一切智道，令我速入涅槃城故；善知識者則是趣向一切智燈，令我得辨邪正路故；善知識者則是趣向一切智橋，令我得度生死流故；善知識者則是趣向一切智蓋，令我獲得慈悲蔭故；善知識者則是趣向一切智津，令我速達功德岸故；善知識者則是趣向一切智眼，令我得見法性門故；善知識者則是趣向一切智潮，令我應限不失時故。」
作是語已，從地而起，遶無量匝，合掌前立，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、云何修菩薩道，我聞聖者善能誘誨，願為我說。」時，彼仙人顧眄仙眾而告之言：「諸仁！當知此童子已發阿耨多羅三藐三菩提心，此童子欲施一切眾生無畏，此童子欲與一切眾生利益，此童子欲惠一切眾生安樂，此童子欲觀一切諸佛智海，此童子欲蔭一切如來法雲，此童子欲遊一切諸佛教海，此童子欲然一切大智明燈，此童子欲起一切大慈悲雲，此童子欲飲一切甘露法水，此童子欲雨一切廣大法雨，此童子欲以智月普照世間，此童子欲滅眾生煩惱毒熱，此童子欲施世間善法清涼，此童子欲長含識一切善根。」時諸仙眾聞是語已，各以種種上妙香華散善財上，布身作禮，遶無量匝，稱揚讚歎，作如是言：「今此童子必能救護一切眾生，必能除滅諸地獄苦，必能永斷諸畜生趣，必能永離閻羅王界，必能關閉諸難處門，必能乾竭諸愛欲海，必能解脫貪欲纏縛，必能永滅眾生苦蘊，必能永破無明黑闇，必以福德大輪圍山周護世間令其安樂，必以智慧大寶須彌顯示世間功德智聚，必以清淨無礙智日開示一切善根法藏，必令眾生開淨智眼明識世間歸於正道。」
時，大威猛聲告群仙言：「善男子！若有能發阿耨多羅三藐三菩提心，必能勇猛行菩薩行，必能饒益一切眾生，必與眾生廣大利樂，必能成就一切智道。此善男子已發阿耨多羅三藐三菩提心，當淨一切佛功德地。」
說是語已，告善財言：「善男子！我得菩薩無勝幢解脫門。」
善財白言：「聖者！此解脫門境界云何？」
時彼大仙即伸右手摩善財頂、執善財手；即時善財自見其身，普往十方百千佛剎極微塵數諸世界中，普詣十方百千佛剎極微塵數諸如來所，見彼佛剎及其眾會種種莊嚴，亦見彼佛種種相好光明熾盛，亦聞彼佛隨諸眾生心之所樂而演說法。一文一句皆悉通達，各別領受諸佛法輪，各別記持開發義理，前後次第無有雜亂。亦知彼佛所度眾生，種種樂欲隨其根性，雨諸法雨各得成熟；亦知彼佛於往昔時，以種種解，淨諸願海；亦知彼佛以清淨願，成就諸力；亦見彼佛隨眾生心，所現種種差別色身；亦見彼佛大光明網，種種色相圓滿清淨；亦知彼佛無障礙智，道場眾會清淨莊嚴；又自見身普於一切諸如來所，親近供養受持正法，或於佛所一日一夜，或於佛所七日七夜，或經半月，或經一月、一年、十年、百年、千年，或百千年，或經億年、百億、千億、百千億年，或阿庾多億年，或那由他億年，或經半劫，或經一劫、百劫、千劫，或百千億阿庾多那由他億劫，乃至不可說不可說佛剎極微塵數劫，如是一切咸悉了知無不通達。
爾時，善財童子為菩薩無勝幢解脫智光明照故，得毘盧遮那藏三昧光明；為無盡智解脫三昧光明照故，得普攝諸方，現諸方身陀羅尼光明；為金剛輪陀羅尼光明照故，得清淨境界智慧聚三昧光明；為普門際境界莊嚴藏般若波羅蜜光明照故，得佛圓滿虛空藏三昧光明；為一切佛戒、定、慧、法輪三昧光明照故，得三世無盡圓滿智三昧光明。時，彼仙人放善財手，善財童子即自見身還在本處。
仙人告言：「善男子！汝憶念耶？」
善財言：「唯此是聖者善知識力，令我憶念分明顯現。」
仙人告言：「善男子！我唯知此菩薩無勝幢解脫門，如諸菩薩摩訶薩成就一切殊勝三昧，於一切時而得自在；於一念頃出生諸佛無量智慧微妙境界；以佛智慧而為莊嚴，普照世間無有障礙；一念普入三世境界，分形遍往十方剎海，智身普入一切法界，隨眾生心普現其前，放淨光明令其愛樂，觀其根行而為利益，而我云何能知、能說彼功德行、彼殊勝願、彼莊嚴剎、彼智境界、彼三昧所行、彼神通變化、彼解脫遊戲、彼身相差別、彼音聲清淨、彼智慧光明、彼三世境界、彼色身遍往、彼智身普照、彼隨樂普現、彼隨時饒益、彼隨俗軌儀、彼圓音所說、彼清淨妙行、彼光網所照？善男子！於此南方有一聚落，名伊沙那；彼有住處名阿野怛那，有婆羅門名曰勝熱。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子歡喜踊躍，生愛敬心，頂禮其足，遶無數匝，慇懃瞻仰，辭退南行。
爾時，善財童子為菩薩無勝幢解脫門，光明照其心故，得住諸佛不思議境界種種神通力，證菩薩不思議解脫種種神通智，得菩薩不思議三昧智光明，得一切時恒熏習三昧智光明，得遍了知一切境界皆依想所住三昧智光明，得入一切世間具足殊勝智光明，以得如是智光明故，於一切處皆隨現身，隨一一身以究竟智，皆悉演說究竟平等、無二、無別、無分別法，以明淨智普照境界，凡所聽聞甚深解脫，清淨法藏皆能忍受，信解清淨決定明了，諸法自性無有疑惑，心恒不捨修習一切菩薩妙行，勇猛精進，趣一切智無有退轉；獲得十力差別智光，愛樂深法常無厭足；以正修行住一切智，其心正向，入佛境界，出生菩薩廣大莊嚴，圓滿無邊清淨大願，以無障礙智知無邊世界網，以無懈怠心度無邊眾生海，普遍了達無邊菩薩諸行境界，普見無邊一切世界種種差別，普入無邊廣狹麁妙一切世界，普知無邊一切世界種種想網，普知無邊一切世界諸安立諦，普了無邊一切世界言辭稱讚，普知無邊一切眾生種種信解，普知無邊一切眾生成熟時節，普知無邊一切眾生種種心想，普見無邊一切眾生種種色相，隨其所應方便成熟。念善知識，漸次遊行至伊沙那聚落，見勝熱婆羅門，修諸苦行於赫日中，四面火聚猶如大山，中有刀山高峻無極，為欲勤求一切智智，登彼刀山投身入火。
時，善財童子既至其所，頂禮其足，合掌而立，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，云何修菩薩道，我聞聖者善能誘誨，願為我說。」
婆羅門言：「善男子！汝今若能登此刀山，投身火聚，諸菩薩行悉得清淨。」
時，善財童子作如是念：「得人身難，離諸難難，得無難難，離惡法難，得淨法難，遇佛出世難，具足諸根難，得聞正法難，得遇善人難，逢真善知識難，受如理正教難，得正命自活難，得隨法修行難，此將非魔魔所使耶？將非是魔險、惡徒黨詐現菩薩善知識相，與諸菩薩而作怨敵，而欲為我作善根難、作壽命難、作梵行難，障我修行一切智道，牽我令入邪惡趣中，障我所證解脫法門，障我所求無上佛法。」
作是念時，十千梵天住虛空中，作如是言：「善男子！莫作是念，莫作是念；今此聖者得金剛焰三昧光明，發大精進勇猛不退，誓入生死度諸眾生，欲竭一切諸貪欲海，欲截一切諸邪見網，欲燒一切諸煩惱薪，欲普運度諸險難磧，欲盡除斷老病死怖，欲盡吹壞無明障山，欲普引導出惑稠林，欲放一切妙法光明普照三世愚癡黑闇。善男子！我諸梵天執著邪見；皆悉自謂是自在者，是能作者，我為一切世間最勝。此婆羅門，五熱炙身；時，其火光明照我宮殿，我即開悟，於自所居及諸禪定心無樂著，皆共來詣婆羅門所；時，婆羅門以神通力即為我等現大苦行，令我滅除一切邪見，為我說法令我斷除一切憍慢，普為一切世間眾生住於大慈行，於大悲起廣大心，發菩提意，住堅固願，欣求解脫，常見諸佛，恒聞妙法；於一切處，心無所著，能轉一切圓滿法輪，其聲無礙普遍一切。」
復有十千諸魔天眾住虛空中，以天摩尼寶散婆羅門上，告善財言：「善男子！此婆羅門五熱炙身；時，其火光明映奪我等所有宮殿，及身瓔珞諸莊嚴具，一切光明皆如聚墨，令我於中不生樂著，我與眷屬來詣其所。時，婆羅門為我說法，令我及餘無量天子、諸天女等，於阿耨多羅三藐三菩提得不退轉。」
復有十千他化天王於虛空中各散天華，作如是言：「善男子！此婆羅門五熱炙身；時，其火光明映奪於我所有宮殿、瓔珞、嚴具，一切光明皆如聚墨，令我於中不生愛著，即與眷屬來詣其所。時，婆羅門為我說法，令我身心而得自在，於煩惱中而得自在，於受生中而得自在，於壽命中而得自在，於業障中而得自在，於諸三昧而得自在，於莊嚴具而得自在，於菩提心而得自在，乃至能於一切佛法而得自在。」
復有十千化樂天王住虛空中作天音樂，以美妙聲恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，其火光明照我宮殿、諸莊嚴具，所有光明隱蔽不現，能令我身及諸采女於五欲中不生愛著、不受欲樂、身心柔軟，即與眷屬來詣其所。時，婆羅門為我說法，能令我等心得清淨，心得明潔，心得堪能，心得純善，心極柔軟，心生歡喜，乃至令得具足十力清淨智身，出生無量清淨色身，演出無量清淨言辭，出生無量如來音聲，悟入無量如來之心，具足獲得一切智智。」
復有十千兜率天王、天子、天女、無量眷屬於虛空中，起諸香雲，雨眾妙香，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，光照我宮，令我諸天及其眷屬，於自宮殿不生愛著，不貪欲樂，來詣其所。時，婆羅門為我說法，能令我等斷除一切五欲愛著，小欲知足心生歡喜，心得充滿，生諸善根發菩提心，乃至圓滿一切佛法。」
復有十千夜摩天王并其眷屬、天子、天女前後圍遶於虛空中，以天曼陀羅華、摩訶曼陀羅華、拘蘇摩華，散婆羅門上，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，光照我宮，能令我等集會之時，於天音樂不生貪著，亦不愛樂己身、眷屬，來詣其所，聞其說法，於諸欲樂，悉生捨離，迴向、趣求一切佛法。」
復有十千三十三天帝釋諸王并其眷屬、天子、天女前後圍遶於虛空中，雨天衣服、眾寶瓔珞、天莊嚴具、拘蘇摩華，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，光照我宮，令我天眾於其宮殿，殊勝集會，遊戲園林，天諸音樂，娛樂之處，不生愛樂，即與眷屬來詣其所。時，婆羅門為我等說一切諸法皆悉無常，遷流、變動、敗壞、磨滅，令我斷除憍慢、放逸，令我愛樂無上菩提。善男子！我當見此婆羅門；時，須彌山頂六種震動，我等諸天見是相已，極生恐怖厭離之心，即時發起阿耨多羅三藐三菩提意，咸願趣求一切智智。」
復有十千諸大龍王，所謂：伊羅鉢那龍王、難陀龍王、優婆難陀龍王等，於虛空中布大香雲，普雨無量隨時栴檀微細香雨，無數龍女奏天音樂，雨天妙華及天香水，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，其火光明照我宮殿，令諸龍眾離熱沙怖，金翅鳥怖，除滅瞋恚身得清涼，心無垢濁泰然安隱，復為我等如應說法、聞法、信解、厭惡龍趣、發至誠心悔除一切諸惡業障，乃至發阿耨多羅三藐三菩提心，究竟安住一切智智。」
復有十千諸夜叉王於虛空中，各以種種上妙供具，恭敬供養，此婆羅門及以善財，作如是言：「善男子！此婆羅門五熱炙身；時，能令我等及諸眷屬，悉於眾生發慈愍心，一切羅剎、鳩槃茶等，亦生慈心，以慈心故，於諸眾生無所惱害，能施安樂，各與眷屬俱來見我，我及彼等即共來詣婆羅門所。時，婆羅門為我說法，能令我等一切皆得身心安樂，增長威力；又令無量夜叉、羅剎、鳩槃茶等，發於無上菩提之心。」
大方廣佛華嚴經卷第八