仁王經疏 1.71

1.71

釋曰：第三、顯菩薩眾。文別有四：一標數辨類、二略辨位地、三別讚功德、四總結功德。此即初也。然諸菩薩名有二種：一者通名，有十六種：一名菩薩、二名摩訶薩，乃至十六名為法師。二者別名，謂曼殊室利及彌勒等。今言菩薩摩訶薩者，即十六名中前二名也（此十六名，廣如《瑜伽》、《顯揚》等論也）。又此二名，若具梵音，應言菩提薩埵摩訶薩埵；為存略故，但言菩薩摩訶薩也。菩提名覺。薩埵名有情，或精進義。故《攝大乘》無性釋云「言菩薩者，菩提薩埵為所緣境，故名菩薩。從境得名，如不淨觀等。或即彼心為求菩提，有志有能，故名菩薩。」親光三釋，故《佛地》云「所言菩薩摩訶薩者，謂諸薩埵求菩提故。此通三乘，為簡取大，故復須說摩訶薩言。又緣菩提薩埵為境，故名菩薩。具足自利利他大願，求菩提利有情故。又薩埵者，是勇猛義，精進勇猛求大菩提，故名菩薩，此通諸位。今取地上諸大菩薩，是故復說摩訶薩言（廣釋菩薩，義如《大品》及《大智度論》等）。」

Explanation: Third is revealing the bodhisattva assembly. In the text there are four distinct parts: first, indicating the number and distinguishing the category; second, briefly discerning the stages and grounds; third, separately praising their merits; fourth, generally concluding their merits. This is the first. However, the names of bodhisattvas are of two kinds: first, general names, of which there are sixteen kinds: first, named bodhisattva; second, named mahāsattva; up to the sixteenth, named Dharma master. Second, specific names, referring to Mañjuśrī, Maitreya, and so forth. Here, saying "bodhisattva mahāsattva" refers to the first two names among the sixteen names (these sixteen names are explained at length in treatises such as the Yogācārabhūmi and Prakaraṇāryavācā). Furthermore, if these two names are given in full Sanskrit phonetics, one should say bodhisattva mahāsattva; for the sake of brevity, one merely says pusa mohesa. Bodhi means awakening. Sattva means sentient being, or has the meaning of heroic effort. Therefore Asvabhāva's commentary on the Mahāyānasaṃgraha says: "Regarding 'bodhisattva': taking bodhi-sattva as the objective referent, one is therefore named bodhisattva. It receives its name from its objective referent, like the contemplation of impurity and the like. Alternatively, that very mind seeks bodhi, having the resolve and having the capability; therefore one is named bodhisattva." Śīlabhadra gave three interpretations; hence the Buddhabhūmi-śāstra states: "Regarding what is called 'bodhisattva mahāsattva': it refers to sattvas who seek bodhi. This applies generally to the three vehicles; in order to distinguish and take the Great [Vehicle], one must additionally say 'mahāsattva.' Furthermore, taking bodhi and sattvas as the objective referent, one is named bodhisattva, possessing the great vows of benefiting oneself and benefiting others, seeking bodhi to benefit sentient beings. Furthermore, sattva means courageous; being energetic and courageous in seeking great bodhi, one is named bodhisattva; this applies generally to all stages. Now we take the great bodhisattvas on the bhūmis, which is why we additionally say 'mahāsattva.' (Detailed explanations of bodhisattva are as in the Pañcaviṃśati-sāhasrikā-prajñāpāramitā and Dazhidulun, etc.)"