[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [請觀音經疏](https://indike.org/pramana/in.bauddha.taisho.1800) › 1.12 # 請觀音經疏 1.12 請觀音經疏 1.12 - **Language:** Classical Chinese ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1800.1.12) 次釋通名。言菩薩者，具名菩提薩埵摩訶薩埵，菩提名道，薩埵名成眾生，摩訶言大。《釋論》云「菩薩初發心，誓度於一切，能忍成道事，不動亦不破，是心名薩埵。」以菩提是成就眾生道，有種種成，因緣道、空道、第一義道。道語則通，通稱為菩薩也。又於諸道中又言通別。若直修因緣道，止是人天乘，此道則通。若能起慈悲誓願、萬行莊嚴，是菩薩道，此道則別。今菩薩遍觀諸道、遍行諸行無不周普，豈有捨一取一？經言「五眼具足成菩提。」然菩薩於諸道，亦不作難心苦心，亦不分別我行是道不得是道，分別出自前人之情。希向既殊，修行為機亦異，感降不同。若作三藏教，學者自感三藏之觀音；乃至一心具萬行，學者自見圓教觀音。故經言「隨諸眾生類，為之立異字」也。他人問：三業俱觀，身口若為觀？答：聖觀智觀前人身口非是身口，觀前人也，意謂通亦得。 > Next, explaining the general name. As for 'bodhisattva', the full name is 'bodhisattva mahāsattva'; bodhi is named the path, sattva is named bringing sentient beings to completion, and mahā means great. The Treatise on the Great Perfection of Wisdom states: 'When the bodhisattva first arouses the mind, he vows to cross over all, can endure the matters of attaining the path, and is unmoved and unbroken; this mind is named sattva.' Because bodhi is the path of bringing sentient beings to completion, there are various kinds of completion: the path of cause and condition, the path of emptiness, and the path of the primary meaning. The word 'path' is general, so they are generally named 'bodhisattva'. Moreover, among the various paths there are also general and distinctive \[aspects\]. If one straightforwardly cultivates the path of cause and condition, it is merely the vehicle of humans and devas; this path is general. If one can arouse the vows of loving-kindness and compassion and adorn it with the myriad actions, it is the bodhisattva path; this path is distinctive. Now the bodhisattva universally contemplates all paths and universally practices all actions without exception; how could he abandon one and take up another? The sūtra states: 'Being fully endowed with the five eyes, one accomplishes bodhi.' Yet the bodhisattva, with regard to the various paths, also does not produce a difficult or anguished mind, nor does he discriminate, 'my practice is the path, \[others'\] cannot be the path'; discrimination arises from the sentiments of other persons. Since aspirations differ, the capacity for cultivation is also different, and the stimuli and descents are not the same. If one practices the Tripiṭaka teaching, the student of himself stimulates the Guanyin of the Tripiṭaka; up to one mind being endowed with the myriad actions, where the student of himself perceives the Guanyin of the round teaching. Thus the sūtra states: 'In accordance with the various classes of sentient beings, different names are established for them.' Another person asked: 'When the three karmas are all contemplated, how are body and speech contemplated?' Answer: 'The holy contemplative wisdom contemplates that the body and speech of the person before him are not body and speech; it contemplates the person before him, meaning that taking them as general is also permissible.' > — English (machine translation) (machine translation) - [Previous: 1.11](https://indike.org/pramana/in.bauddha.taisho.1800.1.11) - [Next: 1.13](https://indike.org/pramana/in.bauddha.taisho.1800.1.13) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1800.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1800~en-mt.1.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1800.1.12](https://indike.org/pramana/in.bauddha.taisho.1800.1.12) · Pramāṇa