大乘義章 17.46

17.46

次解菩薩。於中曲有三門分別：一釋名義、二對小分別、三當相分別。初釋名義。菩薩之名是外國語，外國正名菩提薩埵，此方傳者菩下去提、薩下略埵，故言菩薩。菩提此翻名之為道，薩埵此翻名為眾生。良以此人內心求道，備有道行，以道成人，名道眾生。問曰：聲聞緣覺人等斯皆求道，並有道行，同以道成，以何義故不名菩薩，偏獨此人名菩薩乎？釋言：賢聖名有通局。通則義齊，故《涅槃》云「乃至須陀亦名菩薩，亦得稱佛。求索盡智、無生智道，故名菩薩；正覺共道、不共道故，說之為佛。」但經為欲分別賢聖，是故偏名大乘眾生為菩薩矣。等分賢聖，何故偏名此為菩薩？辨有三義：一就願心望果解釋。唯此眾生求大菩提，餘悉不求，是故獨此名道眾生。故《地論》言：一上決定，願大菩提，偏言菩薩。此據願心望果釋矣。二據解心望理解釋。凡夫住有，二乘著無，有無乖中不會中道，唯有菩薩妙捨有無契會中道，是故獨此名道眾生。三就行解釋。入佛法中有三種門：一教、二義、三者是行，教淺、義深、行為最勝。聲聞鈍根，從教為名。聲者是教，飡聲悟解，名聲聞矣。緣覺次勝，從義立稱，說為緣覺。緣者是義，於緣得覺，故名緣覺。菩薩最上，就行彰名。以能成就自利利他俱利之道，故稱菩薩。故《地持》云「聲聞緣覺但能自度，菩薩不爾，自度度他是名道勝，以道勝故名道眾生。」名義如是（此一門竟）。

Next is the explanation of the bodhisattva. In this there are also three gates of distinction: first, explaining the name and meaning; second, distinguishing with respect to the lesser [vehicle]; third, distinguishing their proper characteristics. First, explaining the name and meaning: The name 'bodhisattva' is a foreign word. The correct foreign name is bodhisattva. Those who transmitted it to this land omitted 'dhi' after 'bo' and truncated 'ttva' after 'sa', hence saying 'bodhisattva'. Here 'bodhi' is translated as 'the Way' (dào), and 'sattva' is translated as 'sentient being' (zhòngshēng). Truly because this person seeks the Way in their inner mind, is fully equipped with practices of the Way, and is brought to maturity by means of the Way, they are called a 'sentient being of the Way'. Question: Śrāvakas, pratyekabuddhas, and the like all seek the Way, all possess practices of the Way, and are equally brought to maturity by the Way; by what meaning are they not called bodhisattvas, but this person alone is specifically called a bodhisattva? The explanation says: The names of sages and worthies have both general and restricted [meanings]. In the general sense, their meanings are equal; therefore the Nirvāṇa Sūtra says: "Even up to a srotāpanna is also called a bodhisattva, and also receives the name Buddha. Because they seek the Way of the knowledge of exhaustion and the knowledge of non-arising, they are called bodhisattvas; because they fully awaken to the shared Way and the unshared Way, they are spoken of as Buddhas." However, because the scriptures wish to distinguish worthies and sages, they specifically name sentient beings of the Mahāyāna as bodhisattvas. When dividing worthies and sages equally, why specifically name this [person] as a bodhisattva? There are three meanings distinguished: First, explaining in terms of the aspiring mind with regard to the fruit: Only this sentient being seeks great bodhi while the others do not seek it; therefore this person alone is called a 'sentient being of the Way'. Hence the Treatise on the Daśabhūmika Sūtra says: "Having single-mindedly and decisively resolved upon great bodhi, one is specifically called a bodhisattva." This is an explanation based on the aspiring mind with regard to the fruit. Second, explaining based on the understanding mind with regard to principle: Ordinary persons dwell in existence, and the two vehicles cling to non-existence; existence and non-existence depart from the middle and do not accord with the Middle Way. Only the bodhisattva wondrously relinquishes existence and non-existence and tallies with the Middle Way; therefore this person alone is called a 'sentient being of the Way'. Third, explaining in terms of practice: In entering the Buddha-Dharma, there are three gates: first, teaching; second, meaning; third, practice. Teaching is shallow, meaning is profound, and practice is supreme. The śrāvaka has dull faculties and takes their name from the teaching. 'Sound' (śrava) is the teaching; feasting on the sound and attaining understanding, they are called śrāvaka ('voice-hearer'). The pratyekabuddha is next in excellence and establishes their title from the meaning, being spoken of as a pratyekabuddha ('condition-awakened'). 'Conditions' are the meaning; attaining awakening through conditions, they are therefore called pratyekabuddhas. The bodhisattva is the most supreme and manifests their name through practice. Because they are able to accomplish the Way that benefits both self and others, they are called bodhisattvas. Hence the Bodhisattvabhūmi says: "Śrāvakas and pratyekabuddhas are only able to deliver themselves; the bodhisattva is not like this, delivering oneself and delivering others, which is called the supremacy of the Way. Because their Way is supreme, they are called sentient beings of the Way." The name and meaning are like this (this first gate is completed).