大般若波羅蜜多經般若理趣分述讚 2.25

2.25

述曰：下列名也。此有八人，舉其勝者。言菩薩摩訶薩者，菩提言覺，即一切智。薩埵言有情，即求菩提之有情也。此通三乘。摩訶言大，薩埵如前，為簡取大故言摩訶薩。又菩提者，所求之果，智境也。言薩埵者，所為拔濟之有情，悲境也。即是自利利他二德。又薩埵者是勇健義，精進勇猛求大菩提，故言菩薩。此後二解，許通凡聖。今取第十金剛心者，故復說言摩訶薩也。言金剛手，手者取義執義，常起信手取諸功德故，起智慧手執受金剛本法性故。又信智二手猶如金剛堅固難壞，非邪惡友所能壞故。觀自在者，即觀世音。觀謂觀察，觀諸有情身語心性受苦惡時、或祈念時，應時為拔往詣救護，名觀自在，神用無方得自在故。虛空藏者，以空為藏，藏諸珍寶。見諸有情貧無財寶，從虛空中雨種種寶，施貧乏故。金剛拳者，拳者破壞擊碎之能，發起堅固智慧之拳，擊破生死煩惱業等，如以金剛拳擊碎諸物，因以名也。妙吉祥者，即文殊師利，先云妙德。妙者善義，由善能作勝福利事饒益有情，名妙吉祥也。大空藏者，大空即是遍滿法界，真如空理以此為藏。為諸有情說大空法，以此法施令諸有情皆獲種種聖法財寶，名大空藏。發心即轉法輪者，輪謂摧伏移轉之義，法謂教法，如法輪章說法輪義。此大菩薩從初發心終至十地，凡所舉措身語意業，皆為有情說深妙理轉大法輪，行饒益故。摧伏一切魔怨者，魔謂四魔，如前已說。此四能破有情善事，為眾生怨。此大菩薩住金剛心，離分段死及諸煩惱，故能摧伏一切魔怨。此八名中，金剛手智，取善為名；觀自在悲，拔苦為號；虛空藏濟貧為字；金剛拳破惡為能；妙吉祥作善為目；大空藏顯真為稱；轉法輪說法為利；摧伏魔怨害賊為益。或智慧慈悲一對，或顯真顯妄一對，拳如妄法故。或顯有為無為善法一對，或進善破惡一對。隨其所應，準名知義。

The Explanation says: Below, the names are listed. Here there are eight individuals, citing the preeminent ones. As for 'Bodhisattva Mahāsattva', bodhi means awakening, which is omniscience. Sattva means a sentient being, that is, a sentient being who seeks bodhi. This applies generally across the three vehicles. Mahā means great, and sattva is as before; to distinguish and take what is great, it says 'mahāsattva'. Furthermore, bodhi is the fruit sought, the objective realm of wisdom; sattva is the sentient being to be rescued, the objective realm of compassion. These are the two virtues of benefiting oneself and benefiting others. Furthermore, sattva means courageous: courageously striving to seek great bodhi, hence called bodhisattva. These latter two explanations are accepted as applying to both ordinary beings and noble ones. Here, taking those of the tenth, adamantine mind, it therefore further speaks of 'mahāsattva'. As for 'Vajrapāṇi', 'hand' (pāṇi) has the sense of grasping and holding: because one constantly raises the hand of faith to grasp all virtues, and raises the hand of wisdom to hold and preserve the adamantine fundamental dharma-nature. Furthermore, the two hands of faith and wisdom are indestructible like a vajra, because they cannot be broken by corrupt friends. As for 'Avalokiteśvara', it is Guanshiyin. 'Avalokita' means observing: when observing sentient beings undergoing suffering and misfortune in their physical, verbal, and mental natures, or when they pray and call upon him, he goes to rescue and protect them in accordance with the occasion, hence called Avalokiteśvara ('Regarder of Sovereignty'), because his spiritual applications are unfathomable and he has attained sovereignty. As for 'Ākāśagarbha', it takes space as a womb/treasury, storing all rare jewels. Seeing that sentient beings are impoverished without wealth and treasures, he rains down various treasures from space to bestow on the poor, hence the name. As for 'Vajramuṣṭi', 'fist' (muṣṭi) is the capability of crushing and shattering: raising the fist of steadfast wisdom, he shatters the afflictions and karmas of birth-and-death, just as one shatters objects with a vajra fist, hence named after this. As for 'Mañjuśrī', formerly rendered as 'Wondrous Virtue'. 'Wondrous' means good: because he is well able to accomplish superior tasks of welfare and benefit sentient beings, he is named Mañjuśrī ('Wondrous Auspiciousness'). As for 'Mahāśūnyatāgarbha', 'great emptiness' pervades the dharma-realm, taking the empty principle of suchness as its treasury. Expounding the teaching of great emptiness for sentient beings, he enables them through this gift of Dharma to obtain various treasures of noble dharmas, hence called Mahāśūnyatāgarbha. As for 'Sahacittotpādadharmacakrapravartin' ('Turning the Wheel of Dharma upon Generating the Aspiration'), 'wheel' has the meaning of crushing and turning, and 'dharma' refers to the teaching, as explained in the chapter on the wheel of Dharma. From his initial aspiration up to the tenth ground, in whatever physical, verbal, and mental actions this great bodhisattva performs, he always expounds the profound and wondrous principle and turns the great wheel of Dharma for sentient beings, practicing benefaction. As for 'Sarvamārapramardin' ('Subduing All Foes of Māra'), māra refers to the four māras, as previously explained. These four can ruin the good deeds of sentient beings, being the foes of sentient beings. Residing in the adamantine mind, this great bodhisattva is free from samsāric death and all afflictions, and is therefore able to subdue all foes of Māra. Among these eight names, Vajrapāṇi's wisdom takes the grasping of goodness as its name; Avalokiteśvara's compassion takes the removal of suffering as its title; Ākāśagarbha takes relieving poverty as his designation; Vajramuṣṭi takes destroying evil as his capability; Mañjuśrī takes performing good as his appellation; Mahāśūnyatāgarbha takes revealing reality as his title; Turning the Wheel of Dharma takes expounding the Dharma as benefit; and Subduing the Foes of Māra takes slaying bandits as benefaction. Or, they form a pair of wisdom and compassion; or a pair of revealing reality and revealing delusion, as the fist resembles illusory phenomena; or a pair of revealing conditioned and unconditioned good dharmas; or a pair of advancing good and destroying evil. According to what is appropriate, understand their meaning based on their names.