妙法蓮華經玄贊 2.3

2.3

The Commentary says: Fifth is the assembly whose holy virtues are inconceivable. The text has three parts: first, identifying the class and stating the number; second, praising their virtues; third, listing their names. This is the first part. In Sanskrit it is *bodhisattva mahāsattva*, abbreviated as *bodhisattva mahāsattva*. In the practice of a bodhisattva there are, in brief, two approaches: first, self-benefit, with great wisdom as foremost; second, benefiting others, with great compassion as primary. *Bodhi* means awakening, which is the fruit sought through wisdom; *sattva* means sentient being, the beings delivered through compassion. They are called bodhisattvas on account of their vast vows. Because they take both as their sphere of engagement, they are called bodhisattvas—this is an exegesis by possessive compound (bahuvrīhi). Furthermore, awakening is the fruit sought and sentient being is one's own person: a sentient being who seeks sambodhi is therefore called a bodhisattva. Or, *bodhi* is the fruit sought, while *sattva* means valor: undaunted by place or time, they seek great bodhi, possessing the resolve and the capability; hence they are called bodhisattvas. Both are dependent determinative compounds (tatpuruṣa). Furthermore, *bodhi* is prajñā and *sattva* means expedient means; these two dharmas are able to benefit and bring joy to all sentient beings, so they are called bodhisattvas, being both bodhi and sattva. Either this or the first explanation is an appositional compound (karmadhāraya). *Mahā* means great. *Sattva* is as explained above. These bodhisattvas are at or above the eighth stage; to distinguish them from the preceding lesser vehicle and the stages of the two vehicles, the text says *mahāsattvas*. Asanga's *Treatise on Prajñā* says: "Because bodhisattvas have seven kinds of greatness, these great beings are called *mahāsattvas*, as explained in the *Bodhisattvabhūmi*." They will be set out fully below in the section on the Mahāyāna.