首楞嚴義疏注經 1.632

1.632

五比丘者，謂阿若憍陳如、摩訶男、頞鞞比丘、婆提、婆敷。此五，佛初出家，雪山修道，父王憶戀，遂召彼往親近承事。彼疑非真，相次捨去，同在鹿園習外道法。佛成道後，思欲先度彼勞苦者，天眼觀見在仙人苑，故往開示，三轉法輪，說生滅四諦苦集滅道。今言客塵者，即別指集諦。分別煩惱麁動如客，俱生微細難辨如塵，此俱喻煩惱障也。若下圓通陳如述證，即通大乘，客如煩惱，塵如所知，二義無在。

The five monks are Ājñāta-Kauṇḍinya, Mahānāman, the monk Aśvajit, Bhadrika, and Vāṣpa. When the Buddha first went forth and cultivated the Way in the snowy mountains, his father the king longed for him, and thus summoned them to go attend upon and serve him. They suspected he was not genuine, and one after another abandoned him, staying together in the Deer Park to practice non-Buddhist dharmas. After the Buddha attained the Way, wishing to deliver those toilers first, he observed with his divine eye that they were in the Ṛṣi Park; therefore he went to instruct them, turning the wheel of Dharma three times and explaining the arising and ceasing of the four noble truths: suffering, origin, cessation, and the path. When it mentions 'guest-dust' now, it specifically points to the truth of origin. Differentiated afflictions are coarse and moving like guests; innate afflictions are subtle and hard to discern like dust; both are analogies for the affliction obstacle. If, below in the perfect penetration [chapter], Kauṇḍinya explains his realization, it then extends to the Mahāyāna: the guest is like the afflictions, and the dust is like the knowable; both meanings are unhindered.