佛頂尊勝陀羅尼經教跡義記 1.52

1.52

述曰：此即第二顯菩薩眾也。言菩薩者，依《佛地論》云：「菩者菩提，薩者薩埵，菩提者所求果，薩埵者能求人，能所雙舉，故云菩薩。」又《佛地論》云：「有其三種：一者菩提，二者薩埵，三者菩提薩埵。言菩提者，漢云名為覺，覺者是所求果。言薩埵者，漢名有情，是能求菩提人。菩提薩埵者，名為勇猛，亦名精進，故言菩提薩埵。」若具足梵語者，應言摩訶菩提薩埵，言摩訶者大，言菩提者是覺，薩是一切，埵是有情，總攝名大覺一切有情，今翻譯家意省略，故言菩薩。菩薩者，垂形六種列高讚於十方，集彩二空度於五道，是以智力壞於煩惱，三毒雲消，慧炬破於無明，四魔殄滅，上方下方之內歸我大師，有形無形之流咸皆伏膺，功德名遠可略言焉。問：「何故列菩薩眾耶？」答曰：「有三義故。一者欲證阿難聞經可信，阿難若共小乘之人，聞大乘法未足可信，今與菩薩同聞可信。二者佛為小乘人圍繞，其德未重，大乘人翼從，佛德方尊。三者欲顯是大乘經，以聲聞位初無菩薩眾，觀音、大勢、普賢、文殊等為上首也。」此則第二顯菩薩眾竟。

Commentary: This is the second, revealing the bodhisattva assembly. Regarding "bodhisattva", according to the *Buddhabhūmi-śāstra*, it says: "*Bodhi* is awakening; *sattva* is being. Bodhi is the fruit sought, and sattva is the person who seeks. Both the capable and the sought are mentioned together, hence one says 'bodhisattva'." Furthermore, the *Buddhabhūmi-śāstra* says: "There are three types: first, bodhi; second, sattva; third, bodhisattva. Bodhi is translated into Chinese as 'awakening' (jué); awakening is the fruit sought. Sattva is translated into Chinese as 'sentient being' (yǒuqíng); it is the person seeking bodhi. Bodhisattva means 'courageous' and also means 'vigorous', hence one says 'bodhisattva'." In full Sanskrit, one should say *mahābodhisattva*. *Mahā* means great; *bodhi* means awakening; *sa* means all; *ttva* means sentient beings; gathered together it means "great awakening of all sentient beings". Now, the intention of the translators was to abbreviate, hence they say "bodhisattva". As for bodhisattvas, manifesting forms in the six paths, their lofty praise is arrayed across the ten directions; gathering brilliance from the two emptinesses, they deliver [beings] across the five realms. Thus, by the power of wisdom they destroy afflictions, causing the clouds of the three poisons to vanish; with the torch of wisdom they break through ignorance, annihilating the four Māras. Those within the directions above and below take refuge in our Great Master; streams of beings with form and without form all submit their hearts. The far-reaching nature of their virtue and fame can be stated in brief. Question: "Why is the bodhisattva assembly listed?" Answer: "Because of three reasons. First, to bear witness so that Ānanda's hearing of the sūtra is credible; if Ānanda were only with people of the Small Vehicle, his hearing of the Mahāyāna Dharma would not be sufficiently credible, but now, hearing it together with bodhisattvas, it is credible. Second, if the Buddha were surrounded only by people of the Small Vehicle, his virtue would not yet be weighty; with people of the Mahāyāna escorting him, the Buddha's virtue is then exalted. Third, to reveal that this is a Mahāyāna sūtra, whereas the ranks of the śrāvakas initially have no assembly of bodhisattvas, with Avalokiteśvara, Mahāsthāmaprāpta, Samantabhadra, Mañjuśrī, and others as the leaders." This concludes the second, revealing the bodhisattva assembly.