維摩經略疏 5.93

5.93

「佛告阿難」，十、命阿難。文為二：一命問疾、二辭不堪。所以次命者，以其弟子中多聞第一。即斛飯次子，調達親弟、如來從弟，此云歡喜。所以名歡喜者，《大論》有三因緣：一從本願得名名歡喜，即是釋迦因地為陶師，值過去釋迦發願：「願我成佛還名釋迦，侍者亦名阿難。」今得為侍，稱本願故，故名歡喜。二父母作名名歡喜者，如來將欲成道，魔至淨飯王所云：「汝子已死。」王與眷屬皆生愁苦。淨居天報已成正覺，王大歡喜。須臾斛飯報云生男，王重歡喜。此兒是歡喜時生，故名歡喜。三從見者得名。阿難身相端嚴，見者愛敬生歡喜心，故名歡喜。深求其致，乃至成前五種利益，具如身子章。

"The Buddha told Ānanda": tenth, instructing Ānanda. The text has two parts: first, commanding him to inquire after the illness; second, declining as unworthy. The reason he is instructed next is that among the disciples he is foremost in hearing much. He was the second son of Droṇodana, the uterine younger brother of Devadatta, and the cousin of the Tathāgata. [His name] is translated here as "Joy" (Ānanda). As for why he was named Joy, the Dàzhìdù lùn gives three causes and conditions: First, he obtained his name from an original vow, hence named Joy. That is, on the causal ground when Śākyamuni was a potter, he encountered the past Śākyamuni and made a vow: "May it be that when I achieve Buddhahood, I too will be named Śākyamuni, and my attendant will also be named Ānanda." Now that he has become his attendant, it accords with his original vow; hence he was named Joy. Second, his parents gave him the name, hence named Joy. When the Tathāgata was about to attain the Way, Māra came to King Śuddhodana and said: "Your son has died." The king and his retinue all gave way to grief and distress. Then the gods of the Pure Abodes announced that he had already realized correct awakening, and the king rejoiced greatly. In an instant, Droṇodana reported that a son had been born [to him], and the king rejoiced once more. Because this boy was born at a time of joy, he was named Joy. Third, he obtained his name from those who saw him. Ānanda's bodily marks were upright and dignified; those who saw him felt affection and respect, giving rise to a mind of joy; hence he was named Joy. If one inquires deeply into its significance, it even brings about the earlier five kinds of benefit, fully explained as in the section on Śāriputra.