大般涅槃經義記 1.63

1.63

問曰：二乘之人並皆求道，斯有道行，何故菩薩獨得其名？釋言：賢聖名有通、別，通則須陀乃至諸佛，名同無別，如下文說；別則各異，今為分別，賢聖不同，故此菩薩偏得名為道眾生也。何故如此？釋有三義：一就願心望果分別，唯此眾生求大菩提，餘悉不求，是故獨此名道眾生，故《地論》言「上決定願，成大菩提，偈言菩薩」故。二就解心望理分別，凡夫著有、二乘住無，有無乖中，不會中道，是故不得名道眾生；唯此菩薩妙捨有無，契會中道，是故獨此名道眾生。三就行分別，入佛法中有三種門，一教、二義、三者是行，教淺義深，行為最勝。聲聞軟根，從教為名，聲者是教，飡聲悟解，故號聲聞；緣覺次勝，從義立稱，緣者是義，於緣悟解，故名緣覺；菩薩最勝，就行彰名，以能成就自利、利他俱利之道，故名菩薩。故《地持》云「聲聞、緣覺但能自度，菩薩不爾，自度、度他，是名道勝。以道勝故，名道眾生。」

Question: People of the two vehicles all seek the Way and possess path-practice; why is it that only bodhisattvas get this name? Explanation: Names of worthies and noble ones have general and specific aspects. In the general sense, from *śrotāpanna* up to all buddhas, the names are identical without distinction, as the text explains below. In the specific sense, each is different; now to distinguish them, since worthies and noble ones are not identical, this bodhisattva exclusively gets the name 'way-sentient-being'. Why is this so? The explanation has three meanings: First, distinction in terms of the aspiration mind facing the fruit: only these sentient beings seek great bodhi, while all others do not seek it; therefore, only these are named 'way-sentient-beings'. Hence the *Daśabhūmikā-śāstra* says: 'By the supreme resolute vow, to achieve great bodhi, the verse calls them bodhisattvas.' Second, distinction in terms of the understanding mind facing principle: ordinary persons cling to existence, and the two vehicles dwell in nonexistence; existence and nonexistence deviate from the middle and do not accord with the Middle Way, hence they cannot be named 'way-sentient-beings'. Only these bodhisattvas wonderfully relinquish existence and nonexistence and tally with the Middle Way; therefore, only these are named 'way-sentient-beings'. Third, distinction in terms of practice: in entering the Buddha-Dharma there are three kinds of gates: first, teaching; second, meaning; third, practice. Teaching is shallow, meaning is deep, and practice is supreme. Śrāvakas have dull faculties and derive their name from teaching: 'voice' (*śabda*) is teaching; they partake of the voice and awaken to understanding, hence they are called śrāvakas ('voice-hearers'). Pratyekabuddhas are next in supremacy, taking their designation from meaning: 'conditions' (*pratyaya*) are meaning; awakening to understanding through conditions, they are therefore called pratyekabuddhas ('condition-awakened'). Bodhisattvas are the most supreme, revealing their name through practice: because they are able to accomplish the Way of both benefiting oneself and benefiting others, they are called bodhisattvas. Hence the *Bodhisattvabhūmi* says: 'Śrāvakas and pratyekabuddhas are only able to liberate themselves; bodhisattvas are not so: they liberate themselves and liberate others; this is called supremacy in the Way. Due to being supreme in the Way, they are named way-sentient-beings.'