請觀音經疏 1.12

1.12

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.'