大方廣佛華嚴經疏 54.23

54.23

大文第五「于時上首」下舉失顯得分。亦名舉劣顯勝，明不共故。於中三：初明不見之人、二「皆悉」下明所不見境、三「何以」下釋不見所由。今初。舍利，此云鶖鷺，其母目睛明利似彼鳥故。弗者，子也，從母立稱，故標子言。目揵連，此云採菽氏。上古仙人山居豆食，尊者母是彼種，從外氏立名。有大神通，揀餘此姓，故復云大。摩訶迦葉，此云大飲光。本族仙人及尊者身，並有光明飲蔽日月。頭陀第一，揀餘迦葉，故云大也。離波多，此云室星，祀之而生故。或云所供養，或云假和合，即《智論》二鬼食人之事。須菩提，此云善現，生而室空，現善相故。阿㝹樓馱，此云無滅，一食之施，九十一反天上人間，不沒惡趣故。難陀，此云歡喜，性極聰敏，音聲絕倫故。劫賓那，此云黃頭，黃頭仙人之族故。迦旃延，此云翦剃種。富樓那，此云滿願，具云滿慈子。其母甚慈，亦從母稱。而言等者，等取五百。廣辨古今譯殊、德行緣起，如《智論》及《音義》中說。

Part five of the major section, from 'At that time, the foremost' onward, raises the loss to manifest the gain. It is also called raising the inferior to reveal the superior, clarifying that this is unshared. Within this there are three: first, clarifying the persons who do not see; second, from 'all' onward, clarifying the sphere that is not seen; third, from 'Why?' onward, explaining the reasons for not seeing. Now for the first: Śāri is here translated as water-snipe, because his mother's eyes were sharp and clear like that bird's. Putra means child; named after his mother, he is thus labeled 'child'. Maudgalyāyana is here translated as Bean-Gatherer Clan. In high antiquity, a ṛṣi lived in the mountains eating beans, and this Venerable One's mother belonged to that clan, so he was named after the maternal clan. Because of his great supernatural penetrations, and to distinguish him from others of this clan name, he is again called 'Mahā-'. Mahākāśyapa is here translated as Great Drinker of Light. The ancestral ṛṣi and the Venerable One's body both possessed radiant light that drank up and overshadowed the sun and moon. Foremost in dhūta practices, he is called 'Great' to distinguish him from other Kāśyapas. Revata is here translated as House Constellation, because he was born after prayers to it; or he is called 'The One Offered To', or 'Provisional Aggregation', which refers to the incident of the two demons eating a corpse in the Mahāprajñāpāramitopadeśa. Subhūti is here translated as Good Manifestation; when he was born, the rooms emptied, manifesting an auspicious sign. Aniruddha is here translated as Unextinguished; due to the gift of a single meal, he transmigrated ninety-one times through the heavens and the human realm without sinking into evil destinies. Nanda is here translated as Joy, because his nature was extremely clever and his voice was matchless. Kapphiṇa is here translated as Yellow Head, because he belonged to the clan of the Yellow-Headed ṛṣi. Kātyāyana is here translated as the Clan of Shearing. Pūrṇa is here translated as Full of Wishes, or fully Maitrāyaṇīputra (Son of Full Compassion). His mother was exceedingly compassionate, so he was also named after his mother. When the text says 'and so forth', it encompasses the five hundred. A detailed analysis of ancient and modern translations, and their virtuous conduct and causes and conditions, is as expounded in the Mahāprajñāpāramitopadeśa and the Yinyi.