阿彌陀經疏 1.88

1.88

經曰：「長老」，次釋四列名，今列十六人，其中阿難雖非羅漢，以德望隆重亦是眾所知識，故在此會。《善見律》云：老者而言大德，少者而稱長老。《增一阿含》云：佛言：「自今已後諸比丘不得君卿相向，大者稱尊，少者稱賢。又小比丘向大比丘稱長老，大比丘稱小比丘字。」准此二文，尊卑不定。今據《長阿含》云：老有三：一年耆、二知法、三善作。又《智度論》引《寶頂經》：普化菩薩呼舍利弗為耆年。今稱長老者，一是年尊、二者知法，如俗有先生之稱。長老之名，謂讚美其德、不言其諱。

The sūtra says: “The āyushmats.” Next this explains the fourth, listing the names. Here sixteen persons are listed. Among them, although Ānanda was not an arhat, because his virtue and prestige were eminent, he was also known and recognized by the assembly, and therefore was in this assembly. The Samantapāsādikā says: “To an elder one says ‘bhadanta’ (great virtue), and to a junior one addresses as ‘āyushmat’.” The Ekottarikāgama says: “The Buddha said: ‘From this day forward, monks shall not address one another as lords and ministers. The elder shall be called ‘venerable’ (zun), and the junior shall be called ‘worthy’ (xian). Furthermore, junior monks shall address senior monks as ‘āyushmat,’ and senior monks shall address junior monks by name’.” In accordance with these two passages, seniority and juniority are not fixed. Now according to the Dīrghāgama, there are three kinds of elders: first, advanced in age; second, knowledgeable in the Dharma; third, skillful in deed. Furthermore, the Mahāprajñāpāramitopadeśa quotes the Ratnacūḍa Sūtra: Bodhisattva Samantabhadrāvatāra addressed Śāriputra as ‘aged one.’ Now addressing them as ‘āyushmat’ is, first, because they are venerable in years, and second, because they understand the Dharma, just as in secular custom there is the address ‘xiansheng’ (master). The designation ‘āyushmat’ is praised for its virtue without speaking their personal name.