無量壽經連義述文贊 1.10

1.10

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.