[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 32.2 # 新華嚴經論 32.2 新華嚴經論 32.2 - **Language:** Classical Chinese ### [32.2](https://indike.org/pramana/in.bauddha.taisho.1739.32.2) 如是已上如來出現十無量法，一一法皆有十喻，如經具明。如佉陀羅山者，是木名。尼民陀羅，此云持邊山。目真隣陀山，此云解脫，此是解脫龍所居處。優波尼沙陀分，前已釋訖。或牟薩羅，此云紫色寶。如是已上都有百喻，如來出現身心智慧十無量事境界，皆是非喻為喻略示少分，是心智路絕，任不思議無性無作，任無限自在之功用故，非言量譬喻所表及故。如此品付囑流通中，此法門不入餘眾生手者，樂學小乘三乘聲聞緣覺，樂空無我願生淨土者，是餘眾生，以未迴心住變易生死是餘眾生故。若有大心凡夫及三乘有迴心者，佛所付囑，名曰流通。設令於此法聖位菩薩自所演說，無凡夫樂學，不名付囑，不名流通。明此經付囑凡夫及三乘有迴心者，令使樂學，學已悟入，名曰流通。不付囑已生佛家入位十地已去菩薩。若論十地已去入佛境界菩薩，十方此土數分難量，如來何須慮恐無人信樂、無人流通？是故當知付大心凡夫及三乘迴心者，令其悟入，名曰付囑流通，不付囑十地已去大菩薩等。經意唯為趣向乘不思議乘菩薩說此法門，明趣向二乘凡夫迴心悟入法界乘，乘不思議乘十信十住令其昇進故。又舉「輪王太子具足王相者，王命終後所有七寶不散滅喻，便以此子能治王正位故。若無此子，王命終後此諸寶等於七日中悉皆散滅。佛子！此經珍寶亦復如是，不入一切餘眾生手，唯除如來法王真子，生如來家、種如來相諸善根者。若無此等佛之真子，如是法門不久散滅。」明知但令凡夫發心悟入，不付囑十地已去諸菩薩故。若論入地已去諸菩薩先得道者，數若世界海微塵猶尚未比，何慮無人流通？意明設有聖者常說，無凡夫樂修悟入，其法自滅。言無凡夫修行言滅，法無生滅。經云「唯除如來法王真子生如來家種如來相諸善根」者，明如來以解脫智慧為家。如一念無念，身心諸見已亡，便生如來無性妙理正智慧家故，名十住中初發心住，為初生佛家。四地得三界法盡，亦名初生佛家。八地得一分無功用現前，亦名初生如來無生忍家。如前已說。種如來相諸善根者，如來見一切法無性為性、無相為相，不壞相而無相，明智境相自真故，名種如來相。明自心智境界非生住滅，是如來相。明自心智慧等一切諸佛及以一切眾生智慧，皆一性無性、一相無相，無表裏中間，如虛空界，能隨眾生性欲樂現如影隨身，生無來處、滅無去處，達心境如幻是如來相。達如斯法者，是生在佛家。種如來相諸善根者，種者，明有修學如來如是真智慧種故。如是凡夫聞此法已，修學如來如是真智慧種，名為佛種不斷，名曰付囑流通。是故當知此教不付囑已入位得道菩薩故。經云「設有菩薩於無量百千那由他劫行六波羅蜜，修集種種菩提分法，若未聞此如來不思議大威德法門，或時聞已不信不解、不順不入，不得名為真實菩薩，以不能生如來家故。」如是菩薩即是權教中觀空無我、但欣出世，雖修六波羅蜜，厭苦發心樂求淨土，非是達自無明是根本如來智故。此菩薩修於淨行，觀空無我、厭苦發心，取捨全在、二見恒存，非如此教依智發心達自心境本不思議，無欣厭心、無淨穢障故。眾生境界是如來境界，眾生心是如來心，一如此品所說。說此品時其地六種十八相動，說〈普賢行品〉直言六種震動者，為明直言行體。此品乃明法身理智并普賢行悲智圓滿，舉十方國動故，乃至興供亦圓滿。云十方各過八十不可說百千億那由他佛剎微塵數世界外，各有八十不可說百千億那由他佛剎微塵數如來同名普賢，皆現其身而來作證稱歎等事，皆舉八十為量。佛號同名普賢者，明以八聖道是佛所行，以所行之行以立佛名號故。此明八聖道覺行齊圓遍十方故，故以八十不可說那由他佛剎微塵數佛同號普賢。此覺行圓滿，以八聖行為體。此會中十方佛剎微塵數菩薩摩訶薩得一切神通三昧皆得一生之記者，明既自己修行行果，此是所化之眾故，亦乃一生得記。一生者，不見三世生故，名為一生義也。此乃總攝凡聖元一體相，無別異性。以一剎那生入此位者名為一生，更不見三世生性故。實法如是，餘見皆非。又佛剎微塵數眾生發阿耨多羅三藐三菩提心，我亦與受記於當來世經不可說佛剎微塵數劫皆得成佛同號殊勝境界者，明以一剎那中方便三昧顯正智慧海現前時，無邊劫迷一時頓滅，心境解脫，名為佛殊勝境界。非如情繫有如許塵劫次第積修。作此解者徒生想慮，未有成佛之期。真法中未曾如是。已下明此四天下所度眾生廣多，總結十方同此。已下過十不可說百千億那由他佛剎微塵數世界外各有十不可說百千億那由他佛剎微塵數菩薩皆來詣於此充滿十方者，明普賢行遍周，同來作證普賢之法故。云我等一切皆名普賢，各從普光明世界、普幢自在佛所來者，明皆從法身根本性自清淨普光明智名之普幢，從此智上起等法界虛空界等眾生數差別行，行普賢行故，言從普光明世界普幢佛所來故。餘義如經具明。此皆約根本智作世界，約差別智作普賢，總合會覺行慈悲圓滿，表明此品之法門如是故。為以明如來根本智中行普賢差別智，故號佛為普賢佛故。總是表以佛智作諸行故，以八聖道十波羅蜜不離根本智遍一切行故，故舉之為數。云八十不可說那由他佛剎微塵，總是表法也。此教為大心者說，非劣解者妄作穿鑿所知。須深達本末前後經文，隨位差降總別同異之意。此品是自己進修經過五位已終，理智萬行大悲圓滿之畢也，是自己如來出現處世利生無著之門。此品如大海，五位加行河歸流廣大之極。此品如須彌山，諸寶山王高莫過也。此品如大地，大悲育載一切含生故。此品如虛空，法身智身法界充滿故。如圓淨摩尼寶鏡其量遍周，十方一切世界色像咸現其中無礙顯現。此如來出現法門，亦復以法身妙理無色無形普光明根本清淨大圓明智鏡，普現十方一切眾生業普賢行海，諸佛身土咸處其中，無不自在。是故有發菩提心者，當信自心及一切眾生心，總有如是如來智德自在，當知不久還同佛身。自信有故，如此品云「量等三千大千世界經卷，內在一微塵中，一切微塵亦復如是」者，意令信知一切微細眾生皆有如來四智經卷之海。云破彼微塵出經卷者，明菩薩自得此已，及見一切眾生皆等有之，及以方便智居生死海中，起等眾生數身行方便引之，令心開悟，達自智境如佛不異，故云破此微塵出此經卷。如經云「如大海水潛流四天下地八十億小洲，有穿鑿者無不得水。」喻明一切眾生有自觀察力，無有不得如來智慧大海心水故。又經云「菩薩摩訶薩應知自心念念常有佛成正覺」，為明諸佛如來不異此心成正覺故。又下文云「一切眾生心亦復如是，悉有如來成正覺。」此明凡聖心自體清淨無異，但有迷悟，不隔分毫。但一念妄念不生，得心境蕩然，性自無生無得無證，即成正覺故。便以此法廣利眾生，是普賢行故。無心性理妙慧，簡擇一乘三乘、人天因果、惡道業報，名為文殊。隨差別智，同行知根利生，無有休息，名為普賢。以大悲救護一切眾生，名為觀音。以此三心一時修學，名毘盧遮那。慣習心成，名為自在。無法不明，名為無礙。智隨根應普遍十方性無往來名曰神通。修之在初，慣習總得妄生多劫，智日不遷。此總非難，何須不作。學而不得，猶福勝人天；不信不修，苦窮何盡。大意此之如來出現佛果之門，文殊妙理、普賢妙行等，一切眾生咸共有之，非古非今、性自一體，令後學者如是信修。深誠非遠，勿自生難。如此品頌云「如海印現眾生身，以此說其為大海，菩提普印諸心行，是故說名為正覺。」意明菩提是無心性、無體相、無得無證之妙理，通達此法者名為妙智。以此菩提妙智，普印邪思妄行自無生處，名為正覺。論主頌曰。 > As for the ten immeasurable dharmas of the Tathāgata's appearance above, each dharma has ten metaphors, as explained in full in the sūtra. Such as Mount Khadiraka: it is the name of a tree. Nemindhara is translated here as 'Edge-Holding Mountain'. Mount Mucilinda is translated here as 'Liberation'; this is the dwelling place of the Nāga of Liberation. The upaniṣad fraction was already explained previously. Or musāragalva, translated here as 'purple jewel'. As above, there are one hundred metaphors in all; the realms of the ten immeasurable matters of the Tathāgata's appearing body, mind, and wisdom are all briefly shown in small measure using non-metaphors as metaphors, because the path of mental cognition is cut off, according with the inconceivable, devoid of nature and devoid of contrivance, and according with the functioning of limitless mastery, which cannot be reached or represented by verbal measures and metaphors. As in this chapter's entrustment and propagation, when it says that this Dharma-door does not enter into the hands of other sentient beings: those who delight in studying the Lesser Vehicle and Three Vehicles, śrāvakas and pratyekabuddhas, and those who delight in emptiness and selflessness wishing to be born in a pure land—these are 'other sentient beings', because not having turned their minds around, they abide in the saṃsāra of transformation and are 'other sentient beings'. If there are ordinary beings with the great mind and those of the Three Vehicles who have turned their minds around, to them the Buddha entrusts it, which is called 'propagation'. Even supposing that bodhisattvas in noble stages themselves expound this Dharma, if there are no ordinary beings delighting in studying it, it is not called entrustment and not called propagation. This shows that this sūtra is entrusted to ordinary beings and those of the Three Vehicles who have turned their minds around, causing them to delight in studying it, and having studied it to realize and enter it—this is called propagation. It is not entrusted to those who have already been born into the Buddha's house, bodhisattvas who have entered the stages from the tenth ground onward. If one considers the bodhisattvas from the tenth ground onward who have entered the Buddha's realm, their measure in the ten directions and this land is difficult to calculate; why would the Tathāgata need to worry that no one would believe and delight in it, or that no one would propagate it? Therefore, one should know that entrusting it to ordinary beings with the great mind and those of the Three Vehicles who have turned their minds around, causing them to realize and enter it, is called entrustment and propagation; it is not entrusted to great bodhisattvas from the tenth ground onward. The sūtra's intention is solely to speak this Dharma-door for bodhisattvas advancing toward and mounting the inconceivable vehicle, clarifying that it advances ordinary beings of the two vehicles who turn their minds around to realize and enter the dharmadhātu vehicle, mounting the inconceivable vehicle of the ten faiths and ten abodes so that they advance upward. Furthermore, it brings up the metaphor: 'When the crown prince of a wheel-turning king is fully endowed with the royal marks, after the king's life ends, all the seven treasures do not disperse or perish, because this son is capable of administering the king's proper position. If there were no such son, after the king's life ends, these treasures would all disperse and perish within seven days. Sons of the Buddha! The treasures of this sūtra are also like this: they do not enter into the hands of any other sentient beings, with the sole exception of the true sons of the Tathāgata, the Dharma King, who are born into the Tathāgata's house and plant all the good roots of the Tathāgata's marks. If there were no such true sons of the Buddha, such a Dharma-door would soon disperse and perish.' This clearly shows that it merely causes ordinary beings to generate the mind and realize and enter it, not entrusting it to bodhisattvas from the tenth ground onward. If one considers bodhisattvas who have entered the grounds onward and previously attained the path, their number is like the atoms of the ocean of worlds and even beyond comparison; why worry that no one would propagate it? The meaning is that even if noble ones were always preaching it, if no ordinary beings delight in practicing and realizing and entering it, the Dharma itself perishes. Saying that without ordinary beings practicing it the Dharma perishes is speaking of perishing; the Dharma \[itself\] is free from arising and perishing. The sūtra says: 'With the sole exception of the true sons of the Tathāgata, the Dharma King, who are born into the Tathāgata's house and plant all the good roots of the Tathāgata's marks.' This clarifies that the Tathāgata takes liberation and wisdom as his house. As in a single thought without thought, when all views of body and mind have perished, one is immediately born into the house of the Tathāgata's correct wisdom of the wondrous principle without nature; therefore, the Abode of Initial Generation of the Mind among the ten abodes is called first being born into the Buddha's house. On the fourth ground, exhausting the dharmas of the three realms is also called first being born into the Buddha's house. On the eighth ground, attaining a fraction of non-contrivance manifesting before one is also called first being born into the house of the Tathāgata's forbearance of the non-arising of dharmas, as has already been said before. As for 'planting all the good roots of the Tathāgata's marks': the Tathāgata sees all dharmas as having no nature as their nature, having no characteristic as their characteristic, not destroying characteristics yet being without characteristics; clarifying that the characteristics of the wisdom-realm are inherently true is called 'planting the Tathāgata's marks'. This clarifies that the realm of one's own mental wisdom is free from arising, abiding, and ceasing, which is the Tathāgata's mark. It clarifies that one's own mental wisdom is equal to the wisdom of all Buddhas and of all sentient beings: all are of one nature that is natureless, of one characteristic that is characteristicless, without exterior, interior, or middle, like the realm of space; it can manifest according to the dispositions, desires, and inclinations of sentient beings like a shadow following a form, its arising having no place from which it comes, its cessation having no place to which it goes; understanding mind and realm as like an illusion is the Tathāgata's mark. One who understands such a dharma is born in the Buddha's house. Regarding 'planting all the good roots of the Tathāgata's marks': 'planting' clarifies that one cultivates and trains in such a true wisdom-seed of the Tathāgata. When ordinary beings, having heard this Dharma, cultivate and train in such a true wisdom-seed of the Tathāgata, this is called the Buddha-seed being uninterrupted, and is called entrustment and propagation. Therefore, one should know that this teaching is not entrusted to bodhisattvas who have already entered the stages and attained the path. The sūtra says: 'Supposing there were a bodhisattva who for immeasurable hundreds of thousands of nayutas of kalpas practiced the six pāramitās and cultivated and gathered various factors of awakening, if he has not heard this Dharma-door of the Tathāgata's inconceivable great awe-inspiring virtue, or upon hearing it does not believe, does not understand, does not accord, and does not enter, he cannot be called a true bodhisattva, because he cannot be born into the Tathāgata's house.' Such a bodhisattva is one in the provisional teaching who contemplates emptiness and selflessness, solely aspiring for transcendence of the world; although cultivating the six pāramitās, generating the mind out of revulsion toward suffering and delighting in seeking a pure land, he has not realized that his own ignorance is the fundamental Tathāgata wisdom. This bodhisattva cultivates pure practices, contemplates emptiness and selflessness, and generates the mind out of revulsion toward suffering: grasping and rejecting fully remain, and dualistic views constantly persist; he is not like this teaching, which generates the mind based on wisdom, realizing that one's own mind and realm are fundamentally inconceivable, without a mind of aspiration or revulsion, and without obstacles of purity or defilement. The realm of sentient beings is the realm of the Tathāgata; the mind of sentient beings is the mind of the Tathāgata, exactly as spoken in this chapter. When this chapter was spoken, the earth shook in six ways and eighteen signs; whereas when the 'Chapter on Samantabhadra's Practice' was spoken it merely said shaking in six ways, in order to directly express the substance of practice. This chapter, on the other hand, clarifies the principle and wisdom of the dharmakāya together with the perfection of the compassion and wisdom of Samantabhadra's practice, bringing up the shaking of lands of the ten directions; even the raising of offerings is likewise perfected. It says that in each of the ten directions, past worlds numbering the atoms of eighty ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, there are Tathāgatas numbering the atoms of eighty ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, all named Samantabhadra, who all manifest their bodies to come and bear witness, praise, and so forth, all using eighty as the measure. The Buddhas being identical in the name Samantabhadra clarifies that the eightfold noble path is the practice of the Buddha, establishing the Buddha's name by the practice that is practiced. This clarifies that the awakening-practice of the eightfold noble path is equally perfected, pervading the ten directions; hence, Buddhas numbering the atoms of eighty ineffable nayutas of Buddha-lands share the name Samantabhadra. This awakening-practice is perfected, taking the eight noble practices as its substance. In this assembly, bodhisattva-mahāsattvas numbering the atoms of Buddha-lands of the ten directions, who attained all supernormal powers and samādhis, all received the prediction of \[attainment in\] one lifetime; this clarifies that having themselves cultivated the practice and fruition, these are the assembly being transformed, and thus they also receive the prediction in one lifetime. 'One lifetime' means that because they do not see arising in the three times, it is called the meaning of 'one lifetime'. This completely gathers ordinary beings and noble ones as originally of one substance and characteristic, without any distinct nature. Entering this stage with an arising in a single kṣaṇa is called 'one lifetime', because they no longer see the nature of arising in the three times. The real Dharma is like this; other views are all incorrect. Furthermore, when sentient beings numbering the atoms of a Buddha-land generate the mind toward anuttarasaṃyaksambodhi, and 'I also confer upon them the prediction that in future ages, passing through kalpas numbering the atoms of ineffable Buddha-lands, they will all attain Buddhahood, all titled Distinctive Realm'—this clarifies that when, in a single kṣaṇa, the expedient samādhi reveals the manifestation of the ocean of correct wisdom before them, the delusions of boundless kalpas are instantly eradicated all at once, and mind and realm are liberated; this is called the Buddha's 'distinctive realm'. It is not as when bound by emotional clinging, gradually accumulating practice over so many dust-mote kalpas. Those who make this interpretation fruitlessly generate speculative thoughts, and there will be no time of their becoming Buddhas. In the true Dharma it has never been like this. Below, it clarifies that the sentient beings saved in this four-continent world are vastly numerous, and generally concludes that the ten directions are the same as this. Below, when it says that beyond worlds numbering the atoms of ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, in each direction there are bodhisattvas numbering the atoms of ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands who all come to this place, filling the ten directions, this clarifies that Samantabhadra's practice is universally pervasive, coming together to bear witness to the Dharma of Samantabhadra. When they say: 'All of us are named Samantabhadra, each coming from the World of Universal Light and from the Buddha Universal Banner Mastery'—this clarifies that all come from the fundamentally inherently pure universal light wisdom of the dharmakāya, called 'Universal Banner'; upon this wisdom they arouse differentiated practices equal to the dharmadhātu, the realm of space, and the number of sentient beings, practicing the practice of Samantabhadra; therefore it says that they come from the World of Universal Light and the Buddha Universal Banner. The remaining meanings are as fully clarified in the sūtra. All of this treats fundamental wisdom as the world and discriminating wisdom as Samantabhadra, comprehensively uniting the perfection of awakening-practice, compassion, and kindness, to manifest that the Dharma-door of this chapter is like this. Because it clarifies the practice of Samantabhadra's discriminating wisdom within the Tathāgata's fundamental wisdom, the Buddhas are named Samantabhadra Buddhas. All of this symbolizes using the Buddha's wisdom to perform all practices; because the eightfold noble path and the ten pāramitās are not separate from fundamental wisdom and pervade all practices, it is cited as the number. Saying eighty ineffable nayutas of Buddha-land atoms is entirely a symbolic representation of the Dharma. This teaching is spoken for those of great mind, not something to be known through the fabricated distortions of those of inferior understanding. One must deeply penetrate the earlier and later sūtra texts from root to branch, and the meaning of general and specific, sameness and difference, according to the gradations of the stages. This chapter marks the end of one's own progressive practice having passed through the five stages, the completion of principle, wisdom, myriad practices, and great compassion; it is the door of one's own Tathāgata appearing in the world to benefit sentient beings without attachment. This chapter is like the great ocean, the ultimate vastness into which the rivers of expedients of the five stages flow. This chapter is like Mount Sumeru: among the kings of jeweled mountains, none is higher. This chapter is like the great earth, because great compassion nurtures and sustains all sentient beings. This chapter is like space, because the dharmakāya and wisdom-body fill the dharmadhātu. Just as a round, pure mani-jewel mirror has a measure that pervades all around, and the forms and images of all worlds of the ten directions all appear within it manifesting unobstructed, this Dharma-door of the Tathāgata's appearance likewise, through the mirror of the great, round, luminous wisdom that is the colorless, formless, universal light, fundamentally pure wondrous principle of the dharmakāya, universally manifests the ocean of Samantabhadra's practices and the karma of all sentient beings of the ten directions, with the bodies and lands of all Buddhas all dwelling within it, none not being masterly. Therefore, when there are those who generate the bodhi-mind, they should believe that their own minds and the minds of all sentient beings all possess such Tathāgata wisdom, virtue, and mastery, and should know that before long they will return to being identical with the Buddha's body. Because of self-faith in having it, as this chapter says: 'A sūtra roll equal in measure to a great trichiliocosm is contained within a single atom, and all atoms are likewise'—the intention is to cause one to believe and know that all minute sentient beings possess the ocean of the sūtra roll of the Tathāgata's four wisdoms. Saying that one breaks open that atom to extract the sūtra roll clarifies that after a bodhisattva has attained this himself, and sees that all sentient beings equally possess it, he dwells in the ocean of saṃsāra with expedient wisdom, raising up bodies and practices numbering as many as sentient beings to expediently guide them, causing their minds to open and awaken, realizing that their own wisdom-realm is no different from the Buddha's; hence it says breaking open this atom to extract this sūtra roll. As the sūtra says: 'Just as the water of the great ocean secretly flows beneath the earth of the four continents and eighty kotis of small islands, so that wherever one digs there are none who do not obtain water.' The metaphor clarifies that if all sentient beings have the power of self-contemplation, there are none who do not obtain the mind-water of the great ocean of Tathāgata wisdom. Furthermore, the sūtra says: 'A bodhisattva-mahāsattvas should know that in his own mind, thought after thought, there is constantly a Buddha realizing true awakening', in order to clarify that all Tathāgata Buddhas do not realize true awakening apart from this mind. Furthermore, the text below says: 'The minds of all sentient beings are also like this: in all of them there is a Tathāgata realizing true awakening.' This clarifies that the self-nature of the minds of ordinary beings and noble ones is pure and without difference; there is only delusion and awakening, without a fraction of an inch of separation. As long as a single deluded thought does not arise, so that mind and realm are attained as boundless, their nature inherently without arising, without attainment, and without realization, then one immediately realizes true awakening. Then, broadly benefiting sentient beings with this Dharma is the practice of Samantabhadra. The wondrous wisdom of the wondrous principle of the nature free of mind, which distinguishes the One Vehicle, Three Vehicles, cause and effect of humans and gods, and the karmic retributions of the evil destinies, is named Mañjuśrī. Following discriminating wisdom, acting together with others, knowing their faculties, and benefiting sentient beings without cessation is named Samantabhadra. Rescuing and protecting all sentient beings with great compassion is named Avalokiteśvara. Cultivating and learning these three minds simultaneously is named Vairocana. When habitual training of the mind is accomplished, it is called mastery. When no dharma is not understood, it is called unobstructedness. Wisdom responding to faculties, universally pervading the ten directions, its nature free of coming and going, is called supernormal power. Cultivation lies at the beginning; through habitual training, all is attained. Though deluded arisings span many kalpas, the sun of wisdom does not move. This is entirely not difficult; why must one not do it? If one studies yet does not attain it, one's merit still surpasses humans and gods; if one does not believe and does not cultivate, when will suffering and destitution ever end? The general meaning is that this door of the Buddha-fruition of the Tathāgata's appearance—the wondrous principle of Mañjuśrī, the wondrous practice of Samantabhadra, and so forth—is equally shared by all sentient beings; it is neither ancient nor modern, its nature inherently of one substance, causing later students to believe and cultivate like this. Profound sincerity is not far off; do not generate difficulties for yourself. As the verse of this chapter says: 'Just as the ocean-seal reflects the bodies of sentient beings, / For this reason it is called the great ocean, / Bodhi universally imprints all mental actions, / Therefore it is named True Awakening.' The meaning is that bodhi is the wondrous principle of being free of mind-nature, devoid of substance and characteristic, and devoid of attainment and realization; one who thoroughly penetrates this Dharma is called having wondrous wisdom. Using this wondrous wisdom of bodhi to universally imprint wrong thoughts and deluded actions as inherently having no place of arising is called True Awakening. The treatise master's verse says: > — English (machine translation) (machine translation) - [Previous: 32.1](https://indike.org/pramana/in.bauddha.taisho.1739.32.1) - [Next: 32.3](https://indike.org/pramana/in.bauddha.taisho.1739.32.3) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.1739.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.32.2) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-siksananda.52.32) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.32.2](https://indike.org/pramana/in.bauddha.taisho.1739.32.2) · Pramāṇa