三乘通號篇第五
Chapter 5: The General Designation of the Three Vehicles
佛教詮理，化轉物心，超越凡倫，升入聖域。其或知苦常懷厭離，斷集永息潤生，證滅高契無為，修道唯求自度，此聲聞乘也。其或觀無明是妄始，知諸行為幻源，斷二因之牽連，滅五果之纏縛，此緣覺乘也。其或等觀一子，普濟群萌，秉四弘之誓心，運六度之梵行，此菩薩乘也。語其渡河，雖象馬兔之有殊，論乎出宅，實羊鹿牛之無別矣。
Buddhism elucidates truth, transforming both matter and mind, transcending the ordinary to ascend into the sacred realm.
Some recognize suffering and always hold a sense of aversion, severing its causes to forever cease the cycle of rebirth. They realize cessation, aligning with the unconditioned, and cultivate the path solely for their own liberation. This is the Vehicle of the Hearers.
Some perceive ignorance as the root of delusion, understanding all conditioned actions as illusory sources. They sever the two causes of entanglement and extinguish the fivefold bondage of results. This is the Vehicle of the Solitary Realizers.
Some regard all beings equally as their own children, universally aiding all sentient beings. They uphold the four great vows and practice the six perfections of noble conduct. This is the Vehicle of the Bodhisattvas.
Speaking of crossing the river, though the elephant, horse, and rabbit differ in their means, when it comes to leaving the burning house, in truth, the sheep, deer, and ox are no different.
【菩薩】肇曰：「《正音》云：『菩提薩埵。菩提，佛道名也。薩埵，秦言大心眾生。有大心入佛道，名菩提薩埵。無正名譯也。』」安師云：「開士，始士。」荊溪釋云：「心初開故，始發心故。」《淨名疏》云：「古本翻為高士。」既異翻不定，須留梵音。但諸師翻譯不同，今依《大論》釋，菩提名佛道，薩埵名成眾生。天台解云：「用諸佛道，成就眾生，故名菩提薩埵。又，菩提是自行，薩埵是化他。自修佛道，又化他故。」賢首云：「菩提，此謂之覺；薩埵，此曰眾生。以智上求菩提，用悲下救眾生。」
**Bodhisattva**
Zhao Commentary states: "The *Correct Pronunciation* says: 'Bodhisattva. Bodhi is the name for the Buddha's path. Sattva, in the Qin language, means a being with a great heart. One who enters the Buddha's path with a great heart is called a Bodhisattva. There is no exact equivalent translation.'"
Master An states: "An opener of the Way, a beginner on the Way."
Jingxi explains: "Because the mind is initially opened; because one first arouses the mind."
The *Commentary on the Vimalakirti Sutra* states: "Ancient translations rendered it as 'Noble Person'."
Since the translations vary and are not fixed, the Sanskrit sound should be retained. However, as the various masters' translations differ, we now rely on the explanation in the *Great Treatise*: Bodhi means the Buddha's path; Sattva means to mature beings.
The Tiantai explanation states: "One who employs the various Buddha-paths to mature beings is therefore called a Bodhisattva. Furthermore, Bodhi is one's own practice; Sattva is transforming others. One cultivates the Buddha's path oneself and also transforms others."
Xianshou states: "Bodhi, this is called enlightenment; Sattva, this is called beings. With wisdom, one seeks enlightenment above; with compassion, one saves beings below."
【鳩摩羅伽】或云鳩摩羅馱，或名究磨羅浮多，此云童真，亦云毫童，亦云童子。《熏聞》云：「內證真常，而無取著，如世童子，心無染愛，即法王子之號也。」《大論》曰：「復次又如王子，名鳩摩羅伽。佛為法王，菩薩入法正位，乃至十地故，悉名王子，皆任為佛。如文殊師利，十力四無所畏等，悉具佛事故，住鳩摩羅伽地。」《佛地論》云：「從世尊口正法所生，紹繼佛身不斷絕故，名法王子。」《觀經疏》云：「以法化人，名法王子。」什注《淨名》云：「妙德，以法身遊方，莫知其所生，又來補佛處，故言法王子。」荊溪問曰：「經稱文殊為法王子，其諸菩薩，何人不是法王之子？」答：「有二義：一、於王子中，德推文殊；二、諸經中，文殊為菩薩眾首。」
Kumāragā, also known as Kumāradhā or Kumārabhūta, means "Youthful Truth" or "Pure Youth," also referred to as "Child of Virtue" or simply "Youth." The *Xun Wen* explains: "Internally realizing true permanence without attachment, like a worldly child whose heart is free from defilement and desire—this is the title of Dharma Prince." The *Great Treatise* states: "Furthermore, just as a prince is called Kumāragā, the Buddha is the Dharma King, and bodhisattvas enter the correct position of the Dharma, even up to the ten stages, all are called princes, all destined to become Buddhas. Like Mañjuśrī, possessing the ten powers and four fearlessnesses, fully endowed with the deeds of a Buddha, he abides in the Kumāragā stage." The *Buddha Land Treatise* says: "Born from the right Dharma of the World-Honored One's mouth, succeeding and continuing the Buddha's body without interruption, thus called Dharma Prince." The *Guan Jing Shu* explains: "Transforming people through the Dharma, thus called Dharma Prince." Kumārajīva's commentary on the *Vimalakīrti Sūtra* states: "Mañjuśrī, with his Dharma body roaming freely, none know his origin; moreover, he comes to succeed the Buddha's place, thus called Dharma Prince." Jingxi asked: "The sutras refer to Mañjuśrī as Dharma Prince—are there any bodhisattvas who are not children of the Dharma King?" The answer: "There are two meanings: First, among the princes, virtue points to Mañjuśrī; second, in many sutras, Mañjuśrī is the leader of the bodhisattva assembly."
【辟支迦羅】孤山云：「此翻緣覺，觀十二緣而悟道故。亦翻獨覺，出無佛世，無師自悟故。」今《楞嚴》云：「復有無量辟支者，將非他方無佛之土，大權引實，而來此會乎。」霅川云：「或佛知此眾當獲大益，威神攝至，不亦可乎？」獨覺稱麟喻者，名出《俱舍》；名為犀角，出《大集經》。檇李云：「獨覺亦觀十二因緣，亦可名為緣覺。但約根有利鈍，值佛不值佛之殊，分二類也。」
【畢勒支底迦】此云各各獨行。《音義》云：「獨覺，正得其義也。」《義鈔》中問：「獨覺為有戒耶？」解云：「亦得。雖出無佛世，緣於別等得脫，亦得別解脫也。」「若爾，此戒佛世有，既出無佛世，云何得有戒？」答：「別解脫有二：一、在家諸戒，二、出家別解脫。又《善見》云：『五戒十戒，一切時有，乃至無佛出世，辟支、輪王等，亦有教受。』《妙玄》云：『今明三藏，三乘無別眾，不得別有菩薩緣覺之戒也。』」
【須陀洹】《金剛疏》云：「此翻入流，又曰逆流。斷三法者，約逆而言，即四流中逆見流也。得果證者，約入流而說，即入八聖道之流也。今經云名為入流，又云不入色聲香等，不亦二義乎？」《四教義》翻修習無漏，《刊正》釋云：「初見真理故。」
【斯陀含】此云一往來。《金剛疏》云：「是人從此死，一往天上，一來人間，得盡眾苦。」《大論》云：「息忌伽彌，息忌名一，伽彌名來，是名一來。」《四教義》：「翻云薄。前斷已多，其所未斷少，故名薄。」
【阿那含】此云不來。《金剛疏》云：「是人欲界中死，生色無色界，於彼漏盡，不復來生。」《大論》名阿那伽彌，阿那名不，伽彌名來。《四教義》翻云不還。
【阿羅漢】《大論》云：「阿羅名賊，漢名破，一切煩惱賊破。復次，阿羅漢，一切漏盡故，應得一切世間諸天人供養。又，阿名不，羅漢名生，後世中更不生，是名阿羅漢。」《法華疏》云：「《阿颰(音跋)經》云應真，《瑞應》云：真人，悉是無生釋羅漢也。或言無翻，名含三義：無明穅脫，後世田中，不受生死果報，故云不生。九十八使煩惱盡故，名殺賊。具智斷功德，堪為人天福田，故言應供。含此三義，故存梵名。」
【摩訶那伽】《大論》云：「那伽，或名龍，或名象。是五千阿羅漢，諸羅漢中最大力，以是故言如龍如象。水行中龍力最大，陸行中象力大。」《中阿含經》：「佛告鄔陀夷：『若沙門等，從人至天，不以身口意害，我說彼是龍象。』」《淨名疏》云：「羅漢若得超越，名摩訶那伽，心調柔軟，三乘事定。齊此為極。」《記》云：「如《涅槃》歎德云：『人中之龍也。』」
【阿離野】此翻聖者，亦云出苦者。《孔氏傳》云：「於事無不通，謂之聖。孔子對魯哀公云：『所謂聖人者，智通大道，應變不窮，測物之情性者也。』商太宰嚭(匹鄙)問孔子曰：『夫子聖者歟？』曰：『丘博識強記，非聖人也。』『三王聖者歟？』曰：『三王善用智勇，聖非丘所知。』『五帝聖者歟？』曰：『五帝善用仁信，聖非丘所知。』『三皇聖者歟？』曰：『三皇善用時政，聖非丘所知。』太宰大駭曰：『然則孰為聖人乎？』夫子有間，動容而對曰：『西方有聖者焉！不治而不亂，不言而自信，不化而自行，蕩蕩乎人無能名焉。』」