三彌勒經疏 1.60

1.60

經曰「復有菩薩」以下，第二列菩薩眾。菩薩者乘中通號，然加摩訶薩者為簡二乘故，謂菩薩有大慈悲德故。跋陀波羅者，梵具。云波羅者反護也，跋陀者反賢，即王舍城在家菩薩中最上。有說：此云十六者，大國中各有一菩薩故。今說不然，一國中多菩薩有故。謂《無盡意菩薩問菩提經》云「同智菩薩等十六菩薩，跋陀為上首。」此經及《法華》經論等，跋陀等十六菩薩何故列不同者，在家菩薩威儀不定，故別別列也。文殊師利者，是出家菩薩。今云梵音曼殊室利，此云妙吉祥。《鴦掘摩羅經》云「是北方常喜世界中歡喜藏摩尼寶積佛」也。跡履因位，紹灌頂位，故名法王子。《藥師經》云「曼殊室利童子」，故似在家，然不違之。號假施設，不必如義故。

From the sūtra's statement, 'There were also bodhisattvas...' onward is the second part: listing the bodhisattva assembly. 'Bodhisattva' is a general title across the vehicle, but adding 'mahāsattva' is done to distinguish them from the two vehicles, meaning that bodhisattvas possess the virtue of great compassion. 'Bhadrapāla' is the complete Sanskrit name. Pāla translates as 'protecting', and bhadra translates as 'worthy'; he was the foremost among the lay bodhisattvas in Rājagṛha. Some say: this speaks of sixteen because there was one bodhisattva in each of the sixteen great kingdoms. We now say this is not so, because there were multiple bodhisattvas in a single kingdom. That is, the Sūtra of Aksayamati Bodhisattva's Inquiries on Bodhi states: 'The sixteen bodhisattvas such as the Bodhisattva Samamati, with Bhadrapāla as the foremost.' Why are the sixteen bodhisattvas including Bhadrapāla listed differently in this sūtra, the Lotus Sūtra, and śāstras? Because the demeanour and deportment of lay bodhisattvas are not uniform, they are listed differently. 'Mañjuśrī' is a monastic bodhisattva. In contemporary Sanskrit pronunciation it is Mañjuśrī, rendered here as 'Wondrous Auspiciousness'. The Aṅgulimāla Sūtra states: 'He is the Buddha Ratnacandra-prabhāsa-kūṭa in the world of Constant Joy in the north.' He treaded upon causal stages and inherited the stage of consecration (abhiṣeka), hence he is called the Prince of the Dharma. The Bhaiṣajyaguru Sūtra calls him 'the youth Mañjuśrī', seemingly lay, but this is not contradictory. Titles are provisional designations and do not necessarily correspond strictly to literal appearances.