Chinese
名为有德，汝诣彼问，云何菩萨学菩萨行、修菩萨道？” 时善财童子，于法尊重，礼婆罗门足，绕无数匝，恋仰而去。渐次南行，至于彼城，见童子童女，顶礼其足，围绕毕已，于前合掌，而作是言：“圣者！我已先发阿耨多罗三藐三菩提心，而未知菩萨云何学菩萨行、修菩萨道？唯愿慈哀，为我宣说” 时童子童女告善财言：“善男子！我等证得菩萨解脱，名为幻住，以斯净智，观诸世间皆幻住，因缘生故；一切众生皆幻住，业烦恼所起故；一切法皆幻住，无明有爱等展转缘生故；一切三界皆幻住，颠倒智所生故；一切众生生灭生老死忧悲苦恼皆幻住，虚妄分别所生故；一切国土皆幻住，想倒、心倒、见倒、无明所现故；一切声闻辟支佛皆幻住，智断分别所成故；一切菩萨皆幻住，能自调伏教化众生殊胜智心，及诸行愿之所成故；一切菩萨众会，变化调伏，诸所施为皆幻住，愿及智所摄成故。善男子！幻境自性不可思议。善男子！我等二人，但能知此菩萨解脱，如诸菩萨摩诃萨，善入无边诸事幻网，彼功德行，我等云何能知能说。”时童子童女说自解脱已，诸善根力不思议故，令善财身，柔软光泽。 大方广佛华严经入法界品一卷 现代汉语译本：名为有德的（婆罗门），你到他那里去问，‘菩萨如何学习菩萨的修行，修持菩萨之道？’ 当时，善财童子对佛法非常尊重，他礼拜了婆罗门的脚，绕了无数圈，依依不舍地离开了。他逐渐向南走，到了那座城市，看见了童子和童女，他顶礼他们的脚，绕行完毕后，在他们面前合掌，说道：‘圣者！我已先发起了阿耨多罗三藐三菩提心（无上正等正觉之心），但还不知道菩萨如何学习菩萨的修行，修持菩萨之道？希望你们慈悲怜悯，为我宣说。’ 当时，童子和童女告诉善财说：‘善男子！我们证得了菩萨的解脱法门，名为幻住（如幻的安住），用这种清净的智慧观察，世间一切都是幻住，因为因缘而生；一切众生都是幻住，因为业和烦恼而生起；一切法都是幻住，因为无明和爱等辗转相生；一切三界（欲界、色界、无色界）都是幻住，因为颠倒的智慧而生；一切众生的生、灭、生、老、死、忧、悲、苦、恼都是幻住，因为虚妄分别而生；一切国土都是幻住，因为想倒、心倒、见倒、无明所显现；一切声闻（听闻佛法而悟道者）、辟支佛（独自悟道者）都是幻住，因为智慧和断除烦恼的分别而成就；一切菩萨都是幻住，因为能自我调伏、教化众生的殊胜智慧心，以及各种修行和愿力而成就；一切菩萨的聚会，变化调伏，各种所作所为都是幻住，因为愿力和智慧所摄持而成就。善男子！幻境的自性是不可思议的。善男子！我们两人，只能知道这种菩萨的解脱法门，至于那些菩萨摩诃萨（大菩萨）善于进入无边诸事的幻网，他们的功德和修行，我们又怎么能知道和说出来呢？’当时，童子和童女说完他们自己所证得的解脱法门后，由于他们善根的力量不可思议，使得善财的身体变得柔软而有光泽。
English
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. --------------------------------------------------------------------------------