[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) › [大乘法界無差別論疏](https://indike.org/pramana/in.bauddha.taisho.1838) › 1.22 # 大乘法界無差別論疏 1.22 大乘法界無差別論疏 1.22 - **Language:** Classical Chinese ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1838.1.22) 第八、造論緣起者，堅慧菩薩者，梵名娑囉末底。娑囉，此云堅固。末底，云慧。菩薩者，具云菩提薩埵，諸論通釋有其三義：一從境為名，以此二法是所緣境故，如骨觀等。菩提云覺，即所求佛果。薩埵名有情，即所度眾生。以智悲內起，是以外緣二境。一云：菩提是所求佛果，薩埵是能求行者。謂求菩提之薩埵，即境智和合目。一云：菩提同前，薩埵云勇猛。謂有志有能，於大菩提勇猛求故。謂此論主，有稱理求佛堅固正慧，故以為名。三藏云：「西域相傳，此是地上菩薩。於佛滅後七百年時，出中天竺大剎利種。聰叡逸群，備窮俗典。出家學道，慧解踰明，大小乘教無不綜練。但以行菩薩行，留意大乘，以已所遊平等法界傳示眾生，方為究竟廣大饒益。是故造《究竟一乘寶性論》及《法界無差別論》等，皆於大乘捨權歸實，顯實究竟之說矣。」 > Eighth, as for the origination of composing the treatise: Bodhisattva Sāramati is in Sanskrit Sāramati. 'Sāra' is translated here as firm; 'mati' is translated as wisdom. As for 'bodhisattva', fully it is bodhisattva. The treatises universally explain it as having three meanings: 1. Named from the cognitive object: because these two dharmas are the objects of cognition, as in the contemplation of bones and the like. 'Bodhi' means awakening, which is the buddha-fruit sought; 'sattva' means sentient being, which refers to the beings to be saved. With wisdom and compassion arising within, externally one takes these two cognitive objects. Another explanation says: bodhi is the buddha-fruit sought, and sattva is the practitioner capable of seeking it; that is, the sattva who seeks bodhi, which is a designation combining object and wisdom. Another explanation says: bodhi is the same as before; sattva means courageous—meaning having the aspiration and capacity to courageously seek great bodhi. It means that this treatise master possessed firm, correct wisdom seeking buddhahood in accord with principle, and hence was so named. The Tripiṭaka Master said: 'A tradition in the Western Regions says this is a bodhisattva on the stages (bhūmis). Seven hundred years after the Buddha's parinirvāṇa, he appeared in Central India from a great kṣatriya clan. Uniquely brilliant and surpassing the crowd, he fully mastered secular texts. When he went forth to study the Way, his wise comprehension became even brighter, and there were no teachings of the Hīnayāna or Mahāyāna that he had not mastered. Yet because he practiced the bodhisattva conduct, he kept his mind on the Mahāyāna, wishing to transmit and show to sentient beings the equal dharmadhātu that he himself had roamed, which alone constitutes ultimate and vast benefit. For this reason, he composed the Ratnagotravibhāga, the Dharmadhātvaviśeṣaśāstra, and other texts, all of which abandon the expedient and return to the ultimate within the Mahāyāna, revealing the ultimate, definitive teachings.' > — English (machine translation) (machine translation) - [Previous: 1.21](https://indike.org/pramana/in.bauddha.taisho.1838.1.21) - [Next: 1.23](https://indike.org/pramana/in.bauddha.taisho.1838.1.23) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1838.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1838~en-mt.1.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1838.1.22](https://indike.org/pramana/in.bauddha.taisho.1838.1.22) · Pramāṇa