菩薩戒義疏 1.5

1.5

就釋名中，初明人名，次辨法號，後明階位。天竺梵音「摩訶菩提質帝薩埵」，今言「菩薩」，略其餘字。譯云「大道心成眾生」，亦云「開士」，亦「大勇心」。復云「善美」，隨行為名，以其運心廣普，因斯立號。《大品經》明此人有大道心，不可沮壞，猶如金剛。從初發心，終至等覺，皆名菩薩也。又稱佛子，以紹繼為義。三乘皆從佛生解，盡是子義。《法華》云：「若如我子」。大士紹續為勝，稱為真子。又三乘同皆修道，盡有此義。二乘自通至小果，狹而且短；大士廣長，自通通他，故受斯稱。《大經》發心云：「初已為天人師，勝出聲聞及緣覺」，故言「大心」。

Within the explanation of the title, first the name of the person is explained, next the designation of the Dharma is distinguished, and finally the stages are clarified. In the Indic Sanskrit pronunciation, it is mahābodhicittasattva; now we say "bodhisattva," omitting the remaining syllables. It is translated as "one who has the great mind for bodhi and brings sentient beings to completion"; it is also called "great being" (kaishi), and also "one of great courageous mind." It is also called "good and beautiful"; it is named according to practice. Because they activate their minds broadly and universally, they are designated by this name. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains that such a person has a great mind for bodhi, indestructible like vajra. From the initial arousal of the mind up to equal awakening, all are called bodhisattvas. They are also called children of the Buddha, in the sense of continuing the succession. All three vehicles give rise to understanding from the Buddha, and all possess the meaning of being children. The Saddharmapuṇḍarīka-sūtra says: "If [they are] like my children." For the mahāsattva, continuing the succession is supreme, so they are called true children. Furthermore, all three vehicles alike cultivate the path, and all possess this meaning. The two vehicles attain their own passage only to the minor fruit, narrow and short; the mahāsattva is broad and enduring, attaining passage for oneself and enabling others to attain passage, and thus receives this designation. In the Mahāparinirvāṇa-sūtra's discussion of arousing the mind, it says: "From the beginning one is already a teacher of devas and humans, surpassing the śrāvakas and pratyekabuddhas"; hence it is called "great mind."