請觀音經疏闡義鈔 2.34

2.34

四、名。經文略舉十三尊者，身子智慧第一，故以大智標之。舍利弗，具云舍利弗羅，此翻身子。以母好形身，身之所生，故言身子。又翻珠子，其母於女人中聰明，聰明相在眼珠，珠之所生，故名珠子。時人以子顯母，為作此號。新云奢利弗呾羅，奢利云鶖，即百舌鳥，亦云春鸎。弗呾羅，言子。以母才辯喻如鶖鳥，此是彼子，以母顯之，故云鶖子。目犍連，姓也，翻讚誦。《文殊問經》翻萊茯根。真諦云：「勿伽羅，翻胡豆。二物古仙所嗜，因以命族。」新云摩訶沒特伽羅，此云大採菽氏。上古有仙居山寂處，常採菉豆而食，因以為姓。尊者之母是彼之族，取母氏姓因以為名。得大神通，揀餘諸姓，故云大採菽氏。名拘律陀，拘律陀，樹名，禱樹神得子，因以名焉。新云從父本名名俱利迦，亦云拘隷多。摩訶迦葉，此翻大龜氏，婆羅門種。其先代學道，靈龜負仙圖而應，從德命族，故言龜氏。又翻飲光，上古有仙，身有光明飲蔽日月，迦葉是彼之種，以姓為名，故名飲光。言大者，簡餘迦葉。摩訶迦旃延，此云文飾，亦云扇繩。母戀此子，不肯改嫁，如繩繫扇。新云摩訶迦多衍那。須菩提，此翻空生。生時家中倉等等皆空，占者言吉。因空而生，字曰空生。或云善吉。阿㝹樓馱，亦云阿那律，亦阿泥樓豆，皆梵音奢切，此翻無貧。昔於饑世，贈辟支佛稗飯，獲九十一劫果報充足，故名無貧。新云阿泥律陀，此云無滅。劫賓那，此云房宿（音秀），父母禱房星感子，故用房宿以名生身也。又翻房宿（音夙），佛與同房宿，化作老比丘為之說法，因而得道，故云房宿。慈恩云：「房星，房星現時生故。」憍梵波提，此翻牛呞。《無量壽經》稱牛王。《增一》云「牛迹，過去因摘一莖禾，數粒墜地，五百世作牛償他。今雖人身，尚作牛蹄牛呞之相。」新云笈房鉢底，此云牛相。畢陵伽婆蹉，此翻餘習。五百生中為婆羅門，惡性麁言，今雖得果，餘習尚在，如罵河神，故名餘習。新云畢轥陀伐蹉，薄拘羅，此翻善容，以色貌端正故也。年一百六十歲，無病無夭。有五不死報，後母置熬盤釜中、水中魚食、刀破皆不死，昔堅持不殺戒故。九十一劫命不中夭。昔為貧人，施病比丘一訶梨勒，服已病除，故今無病。新云薄矩羅。難陀，此翻善歡喜，亦云欣樂，亦喜根本。是放牛之人，因問佛放牛十一事，知佛具一切智，獲阿羅漢果。阿難陀，此云歡喜，亦慶喜。世尊成道內外咸慶，當喜時生，故名慶喜。羅睺羅，此翻覆障。真諦云：「羅睺，本名修羅，能手障日月，翻此應云障月。」佛言：「我法如月，此兒障我不即出家。世世障我，我世世能捨。」故言覆障。新云羅怙羅，此翻執日。所以新舊語殊者，皆由五天之境方土不同，梵萊傳來方今有異。例如此土後漢都於洛陽，東晉遷于建業，儻漢籍先傳於身毒，必以北音為正；晉人後往於竺乾，必以南語為正。故於所說不無矛盾。以此明之，古來梵語未必盡訛略也。

Fourth, their names. The sūtra text briefly enumerates thirteen venerables. Śāriputra was foremost in wisdom, and hence is designated with "great wisdom." Śāriputra, fully Śāriputra-la, is translated here as Shenzi ("son of the body"). Because his mother had a beautiful bodily form, and he was born from her body, he was called Shenzi. It is also translated as Zhuzi ("son of the pearl"): his mother was intelligent among women, and the sign of intelligence was in the pearl of her eye; being born from the pearl, he was called Zhuzi. People of the time made this title for him by using the son to make the mother manifest. The new translation renders it Śāriputra: *śāri* means a *qiu* (myna), which is the mockingbird, also called the spring oriole; *putra* means son. Because his mother's eloquence was compared to a *qiu* bird, and he was her son, he was made known through his mother, and hence is called Qiuzi. Maudgalyāyana is a clan name, translated as "praising and chanting." The *Mañjuśrī-paripṛcchā-sūtra* translates it as "radish root." Paramārtha says: "Maudgala is translated as chickpea. These two items were relished by ancient immortals, and were thus used to name the clan." The new translation renders it Mahāmaudgalyāyana, translated here as "the great pulse-gatherer clan." In ancient times an immortal dwelt in a tranquil mountain spot, constantly gathering mung beans to eat, which became his clan name. The venerable's mother belonged to that clan, and taking his mother's clan name, he was named after it. Having attained great supernormal powers, he was distinguished from the other clans, hence called "the great pulse-gatherer clan." His personal name was Kolita: Kolita is the name of a tree; his parents prayed to the tree deity and obtained a son, naming him after it. The new translation says that following his father's original name, he was called Kolika, also called Kolita. Mahākāśyapa is translated here as "great tortoise clan," of the brāhmaṇa caste. His ancestors studied the Path, and a divine tortoise bearing an immortal's diagram appeared in response; naming the clan from this virtue, they were called the tortoise clan. It is also translated as "drinker of light": in ancient times there was an immortal whose body had light that swallowed and eclipsed the sun and moon; Kāśyapa belonged to his lineage, and taking the clan name as his personal name, he was called Drinker of Light. The word "great" distinguishes him from other Kāśyapas. Mahākātyāyana is rendered here as "literary adornment," and also as "fan cord." His mother loved this son and refused to remarry, like a cord tied to a fan. The new translation renders it Mahākātyāyana. Subhūti is translated here as "empty-born." When he was born, the storehouses and containers in his home all became empty, which the diviner declared auspicious. Born because of emptiness, his courtesy name was Kongsheng ("empty-born"); he was also called Shanji ("good auspiciousness"). Aniruddha is also called Anilü, and also Anirudou, which are all variations of the Sanskrit phonetic transcription, translated here as "free from poverty." In the past, during a time of famine, he presented coarse millet to a pratyekabuddha and received an abundant retribution for ninety-one kalpas, hence named "free from poverty." The new translation renders it Aniruddha, translated here as "non-extinction." Kapphiṇa is translated here as Fangxiu (pronounced *xiù*, lunar mansion). His parents prayed to the constellation Fang and were granted a son; hence they used the mansion Fang to name his physical birth. It is also translated as Fangsu (pronounced *sù*, lodging in a room): the Buddha lodged in the same room with him, transforming into an old monk to expound the Dharma for him, whereupon he attained the Path; hence "lodging in a room." Ci'en says: "The constellation Fang, because he was born when the constellation Fang appeared." Gavāmpati is translated here as "cud-chewing ox." The *Larger Sukhāvatīvyūha-sūtra* calls him "ox king." The *Ekottarika-āgama* says: "Ox tracks: in the past, because he plucked a stalk of grain and several grains fell to the ground, he spent five hundred lifetimes as an ox to repay it. Even though he now has a human body, he still exhibits the characteristics of ox hooves and cud-chewing." The new translation renders it Gavāmpati, translated here as "ox characteristics." Pilindavatsa is translated here as "residual habits." For five hundred lifetimes he had been a brāhmaṇa, with a malicious nature and coarse speech; even though he has now attained the fruition, his residual habits still remain, as when he scolded the river deity; hence the name Residual Habits. The new translation renders it Pilindavatsa. Vakkula is translated here as "good countenance," because of his upright and handsome appearance. He lived to the age of one hundred and sixty, free from disease and untimely death. He had five death-defying retributions: his stepmother placed him in a frying pan, in a boiling caldron, into the water where a fish ate him, and under a knife, yet he never died, because in the past he strictly maintained the precept against killing. For ninety-one kalpas his life was never cut short prematurely. In the past he was a poor man who gave a single myrobalan (harītakī) fruit to a sick monk; upon taking it the monk's illness was cured, and so now he is free from disease. The new translation renders it Vakula. Nanda is translated here as "good joy," also called "delight," also "root of joy." He was a cowherd; upon questioning the Buddha about the eleven matters of herding cattle, he realized that the Buddha possessed all-knowledge and attained the fruition of an arhat. Ānanda is translated here as "joy," also "celebrated joy." When the World-Honoured One attained enlightenment, both inside and outside all celebrated; he was born at that time of joy, hence named "celebrated joy." Rāhula is translated here as "covering and obstructing." Paramārtha says: "Rāhu was originally the name of an asura who could obstruct the sun and moon with his hand; translating this, it should be 'moon-obstructor.'" The Buddha said: "My Dharma is like the moon; this child obstructed me from immediately leaving home. Lifetime after lifetime he obstructed me, and lifetime after lifetime I was able to renounce him." Hence he is called "covering and obstructing." The new translation renders it Rāhula, translated here as "seizer of the sun." The reason the old and new translations differ is entirely because the lands within the five regions of India differ locally, and the Sanskrit coming down to us differs between past and present. For example, in this land, the Later Han had its capital at Luoyang, while the Eastern Jin moved to Jianye; if Chinese texts had first been transmitted to India, they would certainly have regarded northern pronunciation as standard, whereas when Jin people later traveled to India, they would certainly have regarded southern speech as standard. Therefore, there are inevitably contradictions in what is said. Illuminating it in this way, ancient Sanskrit was not necessarily altogether erroneous or abridged.