金剛般若經贊述 1.72

1.72

「爾時，長老」者，西方以耆尊為長老也，若少而有德，故有大德之名，非此方同。「須菩提」者，訛也，應云蘇補底，此云善現，即世尊弟子之中解空第一也，謂應佛之世即能現生，或善能現前了達空義，或初生現時其室空寂，相師占之名為善現。現者，出也，生時室中一切空寂，表其長大善解空義，故名善現。新翻《能斷》名具壽善現者，命有二種，一、出世命，謂慧，二者、世間命，謂連持色心相續。若單標慧命，不攝世間；若獨言壽，不通出世，顯雙具二，故云具壽也。即善現有二，一者、得出世慧命，二者、為得世間長命，故亦云長老也。

"At that time, the Venerable": in the Western regions, one of senior age and honor is called a venerable (āyuṣmat); if one is young yet possesses virtue, one has the title "great virtue" (bhadanta), which is not the same as in this land. "Subhūti" is an erroneous transcription; it should be Subhūti, translated here as "Shanxian" (Good Manifestation), who was foremost among the Bhagavat's disciples in understanding emptiness. That is, corresponding to the Buddha's era, he was immediately able to manifest birth; or he was well able to manifest before him and thoroughly penetrate the meaning of emptiness; or when he was first born and manifested, his chamber was empty and serene, and a physiognomist divined it and named him Shanxian. "Xian" means to appear: when he was born, all within the chamber was empty and serene, symbolizing that when grown up he would be adept at understanding the meaning of emptiness, hence he was named Shanxian. In the newly translated Vajracchedikā, he is called "the Long-Lived Shanxian" (āyuṣmat Subhūti). There are two kinds of life: first, supramundane life, which is wisdom; second, mundane life, which is the continuous holding of the succession of form and mind. If one only designates the life of wisdom, it does not subsume the mundane; if one speaks only of longevity, it does not extend to the supramundane; showing that he is endowed with both, it says "endowed with life" (āyuṣmat). That is, Shanxian has two aspects: first, attaining the supramundane life of wisdom; second, attaining mundane long life; therefore he is also called "the Venerable" (āyuṣmat).