無量壽經連義述文贊 1.10

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經曰「其名曰尊者了本際」至「尊者阿難者」，述云：此第四、列名也。諸經列眾無定次第故，或有行德大小為次第，如《法華經》迦葉在第二，鶖子列在迦旃延上等。或有以出家前後為次第，如《報恩經》初度五人，次度耶舍門徒五十，次度優樓頻螺門徒五百，次度伽耶門徒三百，次度那提門徒二百，次度鶖子門徒一百，次度目連門人一百。或有以德辨為次第，如《無垢稱》以命問疾，要假智辨方對揚故。今此經中即同《報恩》入聖次第，帛延列其三十六名，支謙、法護皆標三十一，憍陳如為其初故。帛謙並曰賢者，而法護云尊者，皆嘆德之言，即前大聖之義。了本際者，即支謙云𤘽隣也。梵云阿若多憍陳那，憍陳是婆羅門姓，那是男聲，阿若多是解義。初解淨居，亦言已解，因以為初解。憍陳之姓乃亦眾多，以解標號；以男簡女，故復云那。今言本際者，即四諦真性。了者即解，故言雖不同，其義一也。正願者，即謙云拔智致，蓋是拔提之名也。有說馬師，因驅擯法，發更不往他家之願，遂得羅漢故。即恐非也。准《婆沙論》，馬師滿宿身顯龍相，遂生其中，得羅漢果受畜生身，無是處故。有說：正語即畢陵伽婆差，非也。其人即惡性麁言，雖得羅漢，餘習亦在，必不可言正語故。今即論云摩訶那彌，此云正語，蓋是摩男之名矣，即帛延云賢者能讚也。大號者，即論云賢者含屍，蓋為離婆多也。其人持不妄語，因證鬼諍，以屍代身，遂居王位，德名令聞諸方故。仁賢者，即謙云須滿，曰內懷賢善、外申慈仁，故因名之。離垢者，即謙云維末坻，蓋淨除是也。《說本起》云輪提陀，掃淨寺舍，願令心無塵垢如寺，故名淨除。淨除、離垢，言異義同故。名聞者，有說：長爪梵志，博達之名聞於十方，故云名聞。此恐非也，違《說本起》故、無有除此而可准故。今依彼經，夜耶尊者名為名聞，梵行淨潔眾所見敬故。善實者，即說本起長者凡耆，名為取善，供養維衛佛塔已來，九十一劫常生人天，遂得阿羅漢故。「具足」者，即應《說本起》樹提，尊者願得受大戒，具足成沙門故。牛王者，即笈房鉢底，此言牛相，而言王者，兼美而已。梵云鄔盧頻螺，此云木苽，當其胸前有一疴起如木苽故。今云優樓頻螺者，訛也。伽耶者，即象頭山，逐處之名故。梵云捺地，《莊嚴經》云難提，即江名也。此三迦葉，皆飲光種兄弟三人。帛延經中更有賢者氏聚迦葉，蓋《說本起》云承禪迦葉，應云此中尊者具足，覺經除氏聚後即云牛飼故。既無誠說，且開二途，取捨任意，學者應知。梵云迦葉波，此云飲光，即婆羅門姓。上古有仙，身有光明，飲蔽日月之光。迦葉是種，自亦有光，能飲日月，故襲性之名。摩訶言大，既大富長者之子，亦為大人所識，故表大名以簡餘三。梵云奢利弗怛羅，舍利云鶖，即百舌鳥，亦曰春鸎。弗怛羅云子，以母才辯猶如鶖鳥，此是彼子，因以名之，故云鶖子。言舍利弗者，訛也。梵云摩訶沒特伽羅，此云大採菽氏。上古有仙，居山寂處，常採菉豆以充所食，因為其姓。尊者之母是彼之族，仍以名之。得大神通，簡餘此姓，故亦云大。言目連者，音訛也。劫賓那者，此云房宿，佛與同房宿，化作老比丘為之說法而悟道故。梵云摩訶迦多衍那，此云大剪剔種男，即婆羅門姓。上古多仙，山中靜處，年既掩久，鬚髮稍長，垂人為剔，婆羅門法行剔髮故。一仙有子，兄弟二人俱來覲父，小者乃為諸仙剔髮，諸仙願護，後成仙貴，爾來此種皆稱剪剔。剔者身是男子威德特尊，簡餘此種，故云大剪剔種男。古迦旃延，此云繩扇，訛也。今云大住者，亦襲昔之名。母戀此子不肯改嫁，如繩繫扇可謂住故。大淨志者，即《說本起》中賴吒和羅。更無所樂，志於清白法樂，閑居第一，故名大靜志。摩訶周那者，即周那般特，此云路生。路生有大小故，摩訶以簡其小。梵云補賴拏梅怛利曳尼弗怛羅，此云滿慈子。言富樓那彌多羅尼子者，訛也。滿是其名，慈是母姓。母姓是慈，滿尊者是慈女之子，故因名之。今言滿願子者，訛也。梵云阿泥律陀，此云無滅，佛之堂弟，即天眼第一。今言離障意亦此謂也。言阿㝹樓馱，訛也。流灌者，有說即離婆多，此云假和合，故云流離。此恐非也。既非離字，謙亦云難提故。今即《說本起》中名難提也。梵云孫達羅難陀，此云艶喜，喜即自名，艶是妻號。欲簡牧牛難陀故，因妻以表其名。即佛親弟，大聖王之所生也。維衛佛世施煖浴室故，端正大勢，見之無厭。今言流灌者，亦襲彼之名也。堅伏者，即應《說本起》中樹提故，彼經云「堅精進定意，無為無動故」，帛延亦云賢者了深定故。面王者，即支謙云賢者波鳩螺也。梵云薄矩羅，此云善容。善容雖多，以面為先故，義名面王。異乘者，即帛延云賢者氏戒聚。戒行頴萃，故云異乘。仁性者，即應《本起》中尸利羅故，彼經云「施與錢財救諸貧窮濟眾下劣故」。嘉樂者，即《本起》中難陀，名為欣樂。支謙亦云難持，正音即難陀，此云嘉本。乃是牧牛之人，因問佛牧牛十一事，知佛具一切智，獲阿羅漢。甚極聰明，音聲絕妙故。今嘉樂者，亦非正翻之名也。善來者，即支謙云賢者蔡揭，《本起》亦云貨竭。傳云梵音莎揭哆，譯為善來。來者歸也，來歸佛法有莫大利，故云善來。善來雖通千二百五十人名，即總以立，別號故無。如來常眾，皆善來得戒善，如《大莊嚴經》。梵云羅怙羅，此云執月，今云羅云，延帛云王宮生，皆訛之也。梵云阿難陀，此云慶喜，今云阿難，帛延云博聞，皆略列也。

The sūtra says: "Their names were the venerable Liaobenji (Ajñātakauṇḍinya)..." down to "...and the venerable Ānanda." The commentary states: This is the fourth [section], listing their names. Because the various sūtras have no fixed order for listing the assembly, some are ordered according to the greatness or smallness of their practice and virtue—as in the Lotus Sūtra, where Kāśyapa is second, and Śāriputra is listed above Kātyāyana, and so forth. Some are ordered according to who left home first and later—as in the Bao'en jing, where [the Buddha] first delivered the five men, next delivered fifty disciples of Yaśas, next delivered five hundred disciples of Uruvilvā, next delivered three hundred disciples of Gayā, next delivered two hundred disciples of Nadī, next delivered one hundred disciples of Śāriputra, and next delivered one hundred disciples of Maudgalyāyana. Some are ordered according to their virtue and eloquence—as in Vimalakīrtinirdeśa, where they were tasked with inquiring about illness, necessarily requiring wisdom and eloquence to respond. Now, in this sūtra, it follows the Bao'en jing's order of entering into sageliness: Bai Yan lists thirty-six names, while Zhi Qian and Dharmarakṣa both list thirty-one, with Kauṇḍinya as the first. Bai [Yan] and [Zhi] Qian both say "Worthy One" (xianzhe), whereas Dharmarakṣa says "Venerable" (zunke)—both are words praising virtue, bearing the same meaning as "great sage" above. Liaobenji ("Understanding the Original Limit") is what Zhi Qian calls Julin. The Sanskrit is Ajñātakauṇḍinya; Kauṇḍi is a brahmin clan name, -nya is the masculine inflection, and ajñāta means "understanding." Having first understood at the Pure Abodes, it is also said that he "has already understood" (jñāta), and he was therefore called "Initial Understanding." There being many people of the Kauṇḍi clan, he was designated by "understanding"; to distinguish the male from the female, -nya was added. Now, "original limit" refers to the true nature of the four noble truths. "Liao" means understanding; hence, although the words differ, their meaning is one. Zhengyuan ("Right Vow") is what Qian calls Bazhizhi, which is probably the name Bhaddiya. Some say it is Aśvajit, who, because of being banished by the Saṃgha, made a vow never again to visit the homes of others and thereupon attained arhatship; but this is likely incorrect. According to the Mahāvibhāṣā-śāstra, Aśvajit and Punarvasu manifested nāga forms on their bodies and were subsequently reborn among them, and it is impossible to attain the fruit of an arhat while subject to an animal rebirth. Some say that Zhengyu ("Right Speech") is Pilindavatsa; this is incorrect. That person was coarse-spoken by bad habit; although he attained arhatship, his residual tendencies remained, so he definitely cannot be called "Right Speech." Now, according to the treatise, it is Mahānāma, translated here as "Right Speech," which is probably the name of Mahānāman, what Bai Yan calls "the Worthy One Nengzan" ("Capable of Praise"). Dahao ("Great Call") is what the treatise calls "the Worthy One Hanshi" ("Containing a Corpse"), which is probably Revata. That person upheld non-lying: because he testified in a dispute between ghosts and had his body replaced with a corpse, he subsequently assumed the royal throne, his virtuous fame becoming renowned in all directions. Renxian ("Benevolent and Worthy") is what Qian calls Xuman (Sumanas): he is so named because he harboured worthiness and goodness within, and expressed kindness and benevolence outwardly. Ligou ("Free from Defilement") is what Qian calls Weimodhi (Vimaladhī), which is Jingchu ("Purely Cleansed"). The Shuo benqi [jing] calls him Lundituo (Lundhata): he swept clean the monastery and vowed that his mind would be free from dust and defilement just like the monastery, and was thus named Jingchu. Jingchu and Ligou have different words but the same meaning. As for Mingwen ("Famed"), some say: The Long-nailed Bramacārin (Dīrghanakha) had his reputation for erudition heard throughout the ten directions, hence "Famed." This is likely incorrect, because it contradicts the Shuo benqi [jing], and aside from this there is nothing else to rely upon. Now, relying on that sūtra, the venerable Yaye (Yaśas) is called Mingwen, because his pure brahmacarya was seen and revered by all. Shanshi ("Good and True") is the elder Fanqi in the Shuo benqi [jing], named Qushan ("Taking Good"): since making offerings to the stūpa of Vipaśyin Buddha, he was constantly reborn among humans and gods for ninety-one kalpas, and finally attained arhatship. Juzu ("Complete") corresponds to Zhuti (Jyotika) in the Shuo benqi [jing], because the venerable one vowed to receive the full ordination and completely become a śramaṇa. Niuwang ("Ox King") is Gavāmpati, which means "ox-like"; saying "king" is merely adding praise. The Sanskrit says Uruvilvā, which means "papaya," because on his chest there was a swelling shaped like a papaya. Calling him Youloubinluo now is an error. Gayā is Mount Gayāśīrṣa, named after the place. The Sanskrit says Nadī; the Alaṃkāra-sūtra calls it Nanti, which is the name of a river. These three Kāśyapas were all three brothers belonging to the lineage of Kāśyapa ("Drinker of Light"). In Bai Yan's sūtra there is also the Worthy One Shiju Jiaye ("Kāśyapa of the Clan Assembly"), which the Shuo benqi [jing] calls Chengchan Jiaye; this should correspond to "the Venerable Juzu" here, as the Jue jing (Dharmarakṣa's version) places Niucisi ("Ox-feeder") immediately after eliminating Shiju. Since there is no conclusive statement, both alternatives are presented here for scholars to adopt or reject at will. The Sanskrit is Kāśyapa, translated here as "Drinker of Light," which is a brahmin clan name. In high antiquity there was an immortal whose body possessed radiance that drank up and obscured the light of the sun and moon. Kāśyapa belongs to his clan, and having light himself that could drink the sun and moon, he inherited the name of the clan. Mahā means "great": being both the son of a wealthy elder and recognized by great men, "great" was displayed in his name to distinguish him from the other three. The Sanskrit is Śāriputra; śāri is the bird called qiu, that is, the mockingbird, also called the spring oriole. Putra means "son." Because his mother's talent and eloquence were like that of the qiu bird, and he was her son, he was named after her, hence "Śāri's son" (Qiuzi). Calling him Shelifu is an error. The Sanskrit is Mahāmaudgalyāyana, translated here as "Great Bean-Gatherer Clan." In high antiquity there was an immortal living in a quiet mountain retreat who constantly gathered mung beans to supply his food; this subsequently became his clan name. The venerable one's mother belonged to his clan, so he was named accordingly. Having attained great supernormal powers, "great" was added to distinguish him from others of this clan. Calling him Mulian is a phonetic error. Kapphiṇa (Kapphina) means "lodging with the constellation": the Buddha lodged in the same room with him and, transforming himself into an elderly monk, expounded the Dharma to him, whereby he awakened to the Way. The Sanskrit is Mahākātyāyana, translated here as "Male of the Great Tonsure Clan," which is a brahmin clan name. In high antiquity many immortals lived in quiet places in the mountains; over the long years their beards and hair grew long, hanging down so that they needed someone to shave them, for brahmin custom practiced tonsure. One immortal had two sons who came together to visit their father; the younger shaved the hair of the immortals. The immortals vowed to protect him, and he later became a noble immortal; ever since, this clan has been called "Tonsure." The one tonsuring was male, possessed exceptional majestic virtue, and was distinguished from others of this clan; hence "Male of the Great Tonsure Clan." The old name Jiazhaoyan (Kātyāyana) was translated as "rope-fan," which is an error. Now, calling him Dazhu ("Great Abiding") also follows the ancient name: his mother was so attached to this son that she refused to remarry, like a rope tethered to a fan, which can be described as "abiding." Dajingzhi ("Great Pure Aspiration") is Rāṣṭrapāla in the Shuo benqi [jing]. Having no other delight, he set his aspiration on the bliss of the immaculate Dharma and was foremost in dwelling in seclusion; hence the name Great Pure Aspiration. Mahācunda is Cūḍapanthaka (or Cunda), translated here as "Born on the Road." Because there were elder and younger "Born on the Road," mahā was added to distinguish him from the younger. The Sanskrit is Pūrṇamaitrāyaṇīputra, translated here as "Son of Full Compassion." Calling him Fulouna Mituoluoni-zi is an error. Pūrṇa ("Full") is his name; Maitrāyaṇī ("Compassion") is his mother's clan name. The mother's clan name being Maitrī, the venerable Pūrṇa was the son of the Maitrī woman, and was named accordingly. Calling him Manyuanzi ("Son of Fulfilled Vow") now is an error. The Sanskrit is Aniruddha, translated here as "Unextinguished"; he was a cousin of the Buddha, foremost in divine vision. Calling him Lizhang ("Free from Obstacles") now also carries this meaning. Calling him Anulouduo is an error. As for Liuguan ("Flowing Abundance"), some say this is Revata, translated as "provisional combination," hence "wandering (liuli)." This is likely incorrect: not only is the character not li, but Zhi Qian also calls him Nanti (Nanda). Now, this is the one named Nanti in the Shuo benqi [jing]. The Sanskrit is Sundarananda, translated here as "Charming Joy": Joy (Nanda) is his own name, and Charming (Sundarī) is his wife's title. Distinguishing him from Cowherd Nanda, he was designated by his wife's name. He was the Buddha's own younger brother, born of the Great Sage King (Śuddhodana). Because he offered a heated bathhouse in the time of Vipaśyin Buddha, he was handsome and possessed great presence, inspiring no weariness in those who saw him. Calling him Liuguan now also follows his name. Jianfu ("Firm Subjugation") corresponds to Zhuti (Jyotika) in the Shuo benqi [jing], for that sūtra says, "His resolve was firm in vigorous concentration, unconditioned and unshakable"; Bai Yan also says, "The Worthy One Liaoshending ('Understanding Deep Concentration')." Mianwang ("Face King") is what Zhi Qian calls the Worthy One Bojiuluo (Bakkula). The Sanskrit is Bakkula, translated here as "Fine Appearance." Although there are many types of fine appearance, the face takes precedence, so he is named "Face King" according to its meaning. Yicheng ("Distinct Vehicle") is what Bai Yan calls the Worthy One Shijieju ("Clan Precept Aggregate"). His practice of the precepts was outstanding; hence "Distinct Vehicle." Renxing ("Benevolent Nature") corresponds to Śarīra in the Benqi [jing], for that sūtra says, "He gave money and wealth, rescued the impoverished, and helped the lowly." Jiale ("Delightful Joy") is Nanda in the Benqi [jing], named Xinle ("Joyous Delight"). Zhi Qian also calls him Nanchi; the correct sound is Nanda, translated here as "Fine Origin." He was a cowherd: upon asking the Buddha eleven matters concerning herding cattle, he realized that the Buddha possessed all-knowledge and attained arhatship. He was extremely intelligent, and his voice was sublime. The present "Jiale" is also not the proper translation of the name. Shanlai ("Well-Come" / Svāgata) is what Zhi Qian calls the Worthy One Caijie, which the Benqi [jing] also calls Huojie. The tradition says the Sanskrit pronunciation is Svāgata, translated as "Well-Come." "To come" means to take refuge; coming to take refuge in the Buddha's Dharma brings great benefit, hence "Well-Come." Although "Svāgata" applies generally to the names of the one thousand two hundred and fifty people, it was adopted here collectively, so there is no specific designation. The Tathāgata's regular assembly all attained ordination through "ehi" ("come!"), as stated in the Mahālaṃkāra-sūtra. The Sanskrit is Rāhula, translated here as "Seizing the Moon"; calling him Luoyun now, or Bai Yan's "Born in the Royal Palace," are both corruptions. The Sanskrit is Ānanda, translated here as "Joyful Celebration"; calling him Anan now, or Bai Yan's "Extensive Hearing," are both abbreviated listings.