俱舍論記 1.62

1.62

「然佛世尊至鄔柁南頌」，別明說人，亦通伏難。伏難意云：若是佛說，何故乃言迦多衍尼子等造？通意可知迦多衍尼子，是造《發智》論師。等，謂等取舍利子等造六足論師。迦多衍尼子者，迦多名剪剃，衍名為種，尼是女聲。此人是剪剃種女生，從母姓為名，故名迦多衍尼子。是婆羅門十姓中一姓也。此剪剃種，西方貴族。所以名剪剃種者，依婆羅門法，七歲已上在家學問，十五已去受婆羅門法遊方學問，至年四十恐家嗣斷絕，歸家娶婦生子繼嗣，年至五十入山修道。昔劫初時，有婆羅門生二子已入山修道。二子覲問，見父鬢髮蓬亂，遂為剃除。形容端正，諸仙見已皆欲剃除。弟性慈愍，來即為剃；兄心傲慢，非我父者我不能剃。諸仙嗔怒，呪願弟言：「乃至劫末，是汝種族，常大富貴。」呪願兄言：「乃至劫末，是汝種族，常大貧窮，剪剃自活。」故今印度見有二類，其弟種族名剪剃種，從本為名，極大富貴而不作剪剃事。其兄種族名非父種，極大貧窮，剪剃自活。仙人呪力使之然也。若言迦多衍那，迦多衍如前釋，那是男聲，從父為名也。法救，梵名達磨多羅，佛涅槃後三百年出世。等者，等取空、無我等。鄔陀南，此云自說，即十二部經中第五自說經也。無人問佛，佛自說故。大德法救，佛說無常頌者，集為無常品。佛說空、無我頌者，立空、無我品。乃至說梵志頌，立梵志品。印度現有梵本流行。若言鄔陀南，此云集散，集散說故。或言集施，集所說義施有情故。

"However, the Lord Buddha […] Udāna-gāthās" specifically explains the speakers, and also resolves an implicit objection. The objection means: If it was spoken by the Buddha, why then is it said to have been composed by Kātyāyanīputra and others? The resolution means: It can be known that Kātyāyanīputra was the master who composed the Jñānaprasthāna. "And others" includes Śāriputra and others who composed the masters' treatises of the six feet (Ṣaḍdharmaskandha). As for "Kātyāyanīputra": kātyā means 'shearing' or 'tonsure', yana means 'lineage' or 'clan', and ī is the feminine suffix. This person was born of a woman from the tonsure lineage and took his name from his mother's clan, hence he was named Kātyāyanīputra. It is one of the ten clans among the Brahmins. This tonsure clan was an aristocratic lineage of the Western Regions. The reason they were named the tonsure clan is that according to Brahmin law, from the age of seven upward they study at home; from fifteen on they receive Brahmin rites and travel around studying; by age forty, fearing the family line may end, they return home, take a wife, and father sons to carry on the lineage; at age fifty they enter the mountains to practice the Way. In the past, at the beginning of the aeon, a Brahmin who had fathered two sons entered the mountains to practice the Way. The two sons came to pay their respects and inquire after him; seeing their father's beard and hair tangled and disheveled, they shaved it off for him. His appearance became handsome and upright, and upon seeing him, the sages (ṛṣis) all wished to be shaved. The younger brother was compassionate by nature, and shaved anyone who came; the elder brother was arrogant in mind: "Unless he is my father, I cannot shave him." The sages became angry and laid a solemn curse-wish upon the younger brother: "Until the end of the aeon, your clan will always enjoy great wealth and honor." They cursed the elder brother: "Until the end of the aeon, your clan will always suffer great poverty and live by tonsure." Therefore in India today one sees two classes: the younger brother's clan is called the tonsure clan, named after their origin, extremely wealthy and honorable yet performing no tonsure work. The elder brother's clan is called the 'non-father clan', extremely poor, living by tonsure. The curse-power of the sages made it so. If one says Kātyāyana: kātyāyan- is as explained before, and -a is the masculine suffix, taking the name from the father. Dharmatrāta, whose Sanskrit name is Dharmatrāta, appeared in the world three hundred years after the Buddha's nirvāṇa. "And others" includes [discourses on] emptiness, non-self, and so forth. Udāna is translated here as 'spontaneous speech' (zishe), which is the fifth, the udāna section, among the twelve classes of scriptures. Because no one questioned the Buddha, the Buddha spoke spontaneously. The Venerable Dharmatrāta collected the verses on impermanence spoken by the Buddha into an Impermanence Chapter; he established the Emptiness and Non-Self Chapter for verses on emptiness and non-self spoken by the Buddha; up to establishing the Brāhmaṇa Chapter for verses spoken on brāhmaṇas. Sanskrit manuscripts are currently in circulation in India. If one says udāna, it is translated here as 'collecting the scattered', because it gathers scattered sayings; or it is called 'collecting and bestowing', because it collects the meanings that were spoken and bestows them upon sentient beings.