仁王護國般若波羅蜜多經疏 1.86

1.86

解曰：標菩薩眾也。無量無數者，依《華嚴經》第四十五，至一百四名為無數，至一百六名為無量。今此經中列雖不次，明其眾廣，是故標云無量無數。又舊經云九百萬億，此中但言無量無數，表其眾多何必彼數。菩薩摩訶薩者，梵云菩提薩埵，此中略云菩薩。梵云菩提，此翻為覺。梵云薩埵，此云有情。菩薩之行略有二門：一者自利，大智為先；二者利他，大悲為首。菩提云覺，智所求果。薩埵有情，悲所度生。故《攝論》中無性釋士。依四弘誓，語名菩薩。以彼二種俱屬於境，名菩薩者，是有財釋。又復覺者是所求果，言有情者目能求人，求菩提之有情名為菩薩。又復菩提正是所求，言薩埵者此云勇猛，不憚時處求大菩提，有志有能，故名菩薩。此後二解，並依《攝論》親光所釋，皆依主也。又復菩提即是般若，言薩埵者亦名方便，由此二法能利能樂一切有情，是故假者名為菩薩，亦即菩提亦即薩埵，皆持業釋。廣如《不空羂索經》也。梵云摩訶，此翻云大。薩謂薩埵，義如前釋。如《佛地論》第二云「菩薩摩訶薩者，謂諸薩埵求菩提故。」此通三乘，為簡二乘故復言大皆摩訶薩。從此第二總別讚德。文分為二：初總讚德、後別讚德。初總讚德。其義者何？

The commentary states: This identifies the assembly of bodhisattvas. As for 'immeasurable and incalculable': according to the forty-fifth [fascicle] of the Avataṃsaka Sūtra, [the number] reaching 104 is called 'incalculable' (asaṃkhyeya), and that reaching 106 is called 'immeasurable' (aprameya). Now, although in this sūtra they are not enumerated in that order, it is to make clear the vastness of the assembly that it designates them as 'immeasurable and incalculable'. Furthermore, the older sūtra translation says 'nine hundred billion'; here it merely says 'immeasurable and incalculable' to express their great multitude, not necessarily that specific number. As for 'bodhisattva mahāsattvas': in Sanskrit, bodhisattva; here it is abbreviated as pusa. In Sanskrit, bodhi, which is translated here as 'awakening'. In Sanskrit, sattva, which is translated here as 'sentient being'. The practices of a bodhisattva briefly comprise two approaches: first, benefiting oneself, in which great wisdom comes first; second, benefiting others, in which great compassion takes the lead. Bodhi is called awakening, the fruit sought by wisdom. Sattva is sentient beings, those whom compassion delivers. Therefore, in the Mahāyānasaṃgraha-bhāṣya, Asanga's commentator [Asvabhāva] explains 'the being'. Relying on the four great vows, the name is given as bodhisattva. Because those two both belong to the object, naming them 'bodhisattva' is a possessive compound (bahuvrīhi). Furthermore, 'awakening' is the fruit sought, and the word 'sentient being' denotes the person capable of seeking it: a sentient being who seeks bodhi is called a bodhisattva. Furthermore, bodhi is precisely what is sought, and the word sattva here means 'valiant': one who, without shrinking from time or place, seeks great bodhi, possessing the resolve and the capability; hence they are called a bodhisattva. These latter two explanations both rely on the commentary by Śīlabhadra on the Mahāyānasaṃgraha, and are determinative compounds (tatpuruṣa). Furthermore, bodhi is prajñā, and the word sattva also means skillful means; because these two dharmas can benefit and bring joy to all sentient beings, the designated person is named a bodhisattva: being both bodhi and sattva, both are appositional compounds (karmadhāraya). This is explained in detail in the Amoghapāśa Sūtra. In Sanskrit, mahā, which is translated here as 'great'. 'Sa' refers to sattva, the meaning of which is as explained above. As the Buddhabhūmi-śāstra, fascicle two, states: 'Bodhisattva mahāsattva means all beings who seek bodhi.' This applies generally to the three vehicles; to distinguish them from the two vehicles, 'great' is added, so that all are mahāsattvas. From here follows the second section, the general and particular praises of their virtues. The text is divided into two: first, a general praise of virtues; and second, particular praises of virtues. First, the general praise of virtues. What is its meaning?