[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [阿彌陀經義疏](https://indike.org/pramana/in.bauddha.taisho.1761) › 1.17 # 阿彌陀經義疏 1.17 阿彌陀經義疏 1.17 - **Language:** Classical Chinese ### [1.17](https://indike.org/pramana/in.bauddha.taisho.1761.1.17) 初中，大比丘者，上首弟子，如下列者，千二百等眷屬弟子並不列。比丘或云苾芻，此翻乞士，乞食資身，乞法練心；又翻怖魔，志怖彼魔德令魔怖；又云破惡，稟戒破業，定慧破惑；此三因名，果號如後。僧者具云僧伽，此翻為眾，四人已上秉御一切滅惡生善羯磨，總該凡聖通收理事，故云眾也。佛初成道度三迦葉，共有弟子千人，次度舍利弗、目連，共有弟子二百五十人，此皆本是外道，遇佛得度，荷佛恩深故常隨侍，或云重其最初歸佛，故多列之，未必常預會也。歎德中，阿羅漢亦有三翻，初云應供，堪為物養，即乞士果也；次云殺賊，摧伏魔怨，即怖魔果也；三云無生，結盡苦亡，即破惡果也。即如下列會中上首，人天大眾知其德業、識其儀貌，故云眾知識也。列名中，德重﨟高故稱長老，語局初人義該諸位。舍利弗此翻身子亦云珠子，其母好身形，聰明在眼珠，時人以子顯母為作此號。又云舍標父，利標母，雙顯父母故言舍利弗；弗即子也。摩訶目犍連，摩訶翻大，同名者眾，加大簡之，下皆類之。目犍連，《文殊問經》翻萊茯根（萊茯讀為蘿蔔），真諦云：「勿伽羅翻胡豆，二物古仙所嗜，因以命族，名尼拘律陀，乃是樹名，父母禱神樹得子，因以名焉。」迦葉此翻大龜氏，其先代學道，靈龜負仙書而應，從德命族；真諦翻為光波，上古仙人身光炎涌，狀若波燃，亦云飲光，能映餘光使不現故，名畢鉢羅亦是樹名，由禱樹得故。迦旃延翻文飾，亦云肩垂、亦云好肩，亦名柯羅，此翻思勝，皆從姓為名。拘絺羅此翻大膝（有云膝蓋大故）舍利弗舅，與姊論義常勝姊，姊孕不勝，知懷智人，遂往南天竺，讀誦眾經無暇剪爪，時人呼為長爪梵志。離波多亦名離越，此翻星宿，或云室宿，父母從星乞得，因星作名，或云假和合，《文殊問經》稱常作聲，有人引《智論》，嘗宿空亭證二鬼諍屍，依實判歸小鬼，大鬼怒拔其手足，小鬼取屍補之，因其煩惱不測誰身，故云假和合。又心懷疑惑，逢人即問：「見我身否？」眾僧語云：「汝身本是他之遺體，非已有也。」因即得道故以為名。周利槃陀伽此翻蛇奴，或言周利云大路邊，槃陀伽云小路邊，生於道傍故以為名。難陀此云善歡喜，亦翻忻樂，本牧牛人，以牧牛事試，佛為說法忻樂得道，故有處名牧牛難陀，或云即律中跋難陀也。阿難陀此云歡喜，或云無染，淨飯王聞太子成佛，王大歡喜，白飯王奏生兒，舉國忻然，因以為名。羅睺羅此云覆障，佛之嫡子，酬往業故在胎六年，故云覆障，真諦云：「羅睺本言修羅，能手障日月，應言障月，佛言：『我法如月，此兒障我不即出家，世世能捨故云覆障。』」憍梵波提此翻牛呞（音詩），或云牛王，或云牛迹，昔五百世曾作牛王，餘報未盡，唼唼常嚼，時人稱為牛呞，亦由此故名是為牛迹，避人見笑，常居天上。賓頭盧頗羅墮，上是據姓，賓頭盧此翻不動（言其所證），頗羅墮真諦翻捷疾，或利根或廣語（言其根性），婆羅門中一姓也。迦留陀夷此翻黑光，或云麁黑，從形貌為名。劫賓那此翻房宿（音秀），禱星感子故以為名；又初出家欲往見佛，夜雨寄陶師家宿，又一比丘隨後而來，前比丘推草與之，在地而坐，後比丘即為說法，豁然得道，後比丘即是佛，共佛房宿（音夙），從得道處為名。薄𤘽羅此翻善容，亦云偉形，而色貌端正故言善容，年一百六十，無病無夭，昔持一不殺戒，九十一劫命不中夭，昔施僧一訶利勒果故身常無病，感今勝報，故以為名。阿㝹樓馱亦云阿那律，或云阿泥盧頭，皆梵音奢切耳，此翻無貧，亦云如意，或云無竭，昔於飢世施支佛稗飯，九十一劫果報充足，故以為名。總結中，略舉上首一十六人，不可盡列，故云：「如是等。」《南山》云：「學在我後故為弟，解從我生故稱子。」 > In the first, "great bhikṣus" refers to the foremost disciples, as listed below; the one thousand two hundred and fifty retinue disciples are not listed. Bhikṣu is also called bhikṣu; this is translated as "mendicant", begging for food to sustain the body and begging for Dharma to train the mind; it is also translated as "terrifier of Māra", their aspiration terrifying Māra and their virtue making Māra afraid; it is also said to be "destroyer of evil", receiving precepts to destroy karma, and using concentration and wisdom to destroy delusions. These three are names from the cause; their fruit titles are as explained later. "Saṅgha" is fully said as saṅgha; this is translated as "assembly". When four or more people carry out all karmas that extinguish evil and generate good, comprehensively encompassing ordinary beings and sages and universally including principle and phenomena, it is called an assembly. When the Buddha first attained the Way, he converted the three Kāśyapas, who together had one thousand disciples; next he converted Śāriputra and Maudgalyāyana, who together had two hundred and fifty disciples. These had all originally been non-Buddhists; having met the Buddha and attained deliverance, bearing deep gratitude for the Buddha's kindness, they constantly followed and attended him. Some say that because of honoring their being the very first to take refuge in the Buddha, they are mostly listed, not necessarily that they were always present at every assembly. In the praise of virtues, "arhat" also has three translations: first, "worthy of offerings", capable of being sustained by beings, which is the fruit of the mendicant; next, "slayer of foes", subjugating the afflictions of Māra, which is the fruit of terrifying Māra; third, "unborn", fetters exhausted and suffering gone, which is the fruit of destroying evil. They are precisely the foremost in the assembly as listed below; the great assembly of humans and devas knew their virtues and deeds, and recognized their deportment and appearance, hence it says "known to the assembly". In the listing of names, possessing heavy virtue and advanced monastic age, they are called "Elders"; the term is restricted to the first person, but its sense covers all the ranks. Śāriputra is translated here as "Son of the Body" and also called "Son of the Pearl". His mother had a fine bodily form, and her intelligence resided in the pupils of her eyes; people of the time revealed the mother by the son, giving him this appellation. It is also said that "Śāri" marks the father and "putra" marks the mother, displaying both parents, hence saying Śāriputra; "putra" means son. Mahāmaudgalyāyana: "Mahā" is translated as great; those with the same name were many, so "great" was added to distinguish him, and the ones below follow this pattern. Maudgalyāyana: the Sūtra of Mañjuśrī's Questions translates it as "radish root" (laifu is read as radish). Paramārtha said: "Maudgala is translated as broad bean; these two items were relished by ancient immortals, and the clan was named after them. Named Nyagrodha, which is a tree name; the parents prayed to the spirit tree and obtained a son, hence he was named after it." Kāśyapa is translated here as "Great Turtle Clan"; his ancestors studied the Way, and a miraculous turtle bearing the immortals' texts responded; they were named as a clan after this virtue. Paramārtha translated it as "Light Waves"; an ancient immortal's bodily light surged in flames like blazing waves; he is also called "Light Drinker", because he could outshine other lights so they would not appear. Named Pippala, which is also the name of a tree, obtained by praying to the tree. Kātyāyana is translated as "literary adornment", also called "hanging shoulders", and also "good shoulders"; he was also named Kura, which translates as "superior thought"; these all took names from the lineage. Koṣṭhila is translated here as "Big Knees" (some say because his kneecaps were big). He was Śāriputra's maternal uncle; when debating doctrine with his sister, he always defeated her, but when she became pregnant he could not defeat her; knowing she was carrying a wise person, he went to South India to read and recite various scriptures, having no leisure to cut his fingernails, so people of the time called him the Long-nailed Renunciant. Revata is also named Liyue, translated here as "constellation", or said to be "the constellation Shi"; his parents obtained him by praying to a constellation, and he was named after the constellation; some say "false combination"; the Sūtra of Mañjuśrī's Questions calls him "Constantly Making Sound". Someone cited the Mahāprajñāpāramitopadeśa that he once stayed overnight in an empty pavilion and witnessed two ghosts contending over a corpse; judging according to the truth, he awarded it to the small ghost; the large ghost angrily pulled off his limbs, and the small ghost took parts of the corpse to patch him up; because of his distress at not knowing whose body it was, he was called "false combination". Also, harboring doubts in his mind, whenever he met someone he would ask: "Do you see my body or not?" The monks said to him: "Your body was originally another's leftover corpse, not your own." Thereupon he attained the Way, hence it was made his name. Cūḍapanthaka is translated here as "Snake Slave"; or it is said that Cūḍa means "beside the main road" and Panthaka means "beside the small road"; born beside the road, he was named after it. Nanda is said here to be "joyous", also translated as "delight". Originally an oxherd, he tested the Buddha with oxherding matters; the Buddha expounded the Dharma for him, and he attained the Way with delight, hence in some places he is named Oxherd Nanda; or some say he is Upananda in the Vinaya. Ānanda is said here to be "joy", or said to be "untainted". When King Śuddhodana heard that the prince had attained Buddhahood, the king was greatly joyful; King Śuklodana memorialized that a son was born, and the whole country was glad, hence he was named after this. Rāhula is said here to be "obstruction"; he was the Buddha's legitimate son, and because of repaying past karma, he remained in the womb for six years, hence he is called "obstruction". Paramārtha said: "Rāhu originally meant asura, able to obstruct the sun and moon with his hand, so it should be said 'obstructing the moon'. The Buddha said: 'My Dharma is like the moon; this child obstructed me from immediately going forth into homelessness, yet throughout lifetimes he has been able to renounce,' hence he is called 'obstruction'." Gavāmpati is translated here as "cattle chewing" (pronounced shi), or said to be "bull king", or said to be "cow tracks". In five hundred past lifetimes he was once a bull king; his residual retribution not yet exhausted, he was constantly chewing and smacking; people of the time called him "cattle chewing". Also for this reason he was named "cow tracks"; to avoid people seeing and ridiculing him, he constantly resided in the heavens. Piṇḍola-bhāradvāja: the upper part is based on the lineage; Piṇḍola is translated here as "unmoving" (speaking of what he attained); Bhāradvāja was translated by Paramārtha as "swift", or "sharp faculties", or "broad speech" (speaking of the nature of his faculties); it is a lineage among the Brahmins. Kālodayin is translated here as "black light", or said to be "coarse black", named from his appearance. Kapphiṇa is translated here as "the constellation Fang" (pronounced xiu); obtained by praying to a constellation, he was named after it. Moreover, when he first went forth and wished to go see the Buddha, on a rainy night he lodged at a potter's house; another monk came along behind him, and the former monk pushed straw to him to sit on the ground; the later monk then expounded the Dharma for him, and he suddenly attained the Way; the later monk was indeed the Buddha; lodging in the same room with the Buddha (pronounced su), he was named from the place of attaining the Way. Vakkula is translated here as "fine appearance", also said to be "grand form"; having a proper and upright appearance, he is called "fine appearance". He was one hundred and sixty years old, free from illness and early death. In the past he upheld a single precept against killing, so for ninety-one kalpas his life did not end prematurely; in the past he gave one harītakī fruit to the Saṅgha, hence his body was constantly free from illness, evoking his present superior retribution, hence he was named after it. Aniruddha is also called Analu, or called Aniluotou, all being mere phonetic variations of the Sanskrit. It is translated here as "without poverty", also said to be "as one wishes", or said to be "inexhaustible". In the past, during a famine, he gave coarse grain to a pratyekabuddha, so for ninety-one kalpas his retribution was abundant, hence he was named after it. In the concluding summary, it briefly raises sixteen foremost persons, who cannot all be fully listed, hence it says "such as these". Nanshan says: "Learning after me, they are disciples; understanding born from me, they are called sons." > — English (machine translation) (machine translation) - [Previous: 1.16](https://indike.org/pramana/in.bauddha.taisho.1761.1.16) - [Next: 1.18](https://indike.org/pramana/in.bauddha.taisho.1761.1.18) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1761.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1761~en-mt.1.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1761.1.17](https://indike.org/pramana/in.bauddha.taisho.1761.1.17) · Pramāṇa