翻譯名義集 1.115

1.115

【須菩提】《淨名疏》云：「此云善吉，亦云善業，亦云空生。其生之日，家室皆空，父母驚異，請問相師。相師占云：『此是吉相。』因名善吉。稟性慈善，不與物諍。及其出家，見空得道，兼修慈心，得無諍三昧。是以常能將護物心，故名善業。以生時家宅皆空，因名空生。家宅皆空，即表其長成解空之相。」生曰：「無諍三昧者，解空無致論處為諍也。」《西域記》云：「蘇部底，唐言善現，舊曰須扶提。或云須菩提，譯曰善吉，皆訛。」《熏聞》云：「應知善相，不唯空物，亦能感物。故《譬喻經》云：『舍衛國長者名鳩留，產子小字須菩提。有自然福報，食器皆空，所欲皆滿。』然則空非斷無，表妙有之不亡也。」真諦云：「是東方青龍陀佛。」又《增一阿含》云：「喜著好衣，行本清淨，所謂天須菩提。」是知釋門，有二須菩提。

[Subhūti] The Jingming shu says: "Here translated as 'Auspicious Goodness', also as 'Good Action', and also as 'Born of Emptiness'. On the day he was born, his household became entirely empty. Surprised and alarmed, his parents questioned a physiognomist. The physiognomist divined: 'This is an auspicious sign.' Thus he was named Auspicious Goodness. By nature gentle and benevolent, he did not dispute with things. When he left home, he saw emptiness and attained the Way; practicing compassion alongside this, he attained the samādhi of non-disputation. Because he was constantly able to protect the minds of living beings, he was named Good Action. Because his house was completely empty at the time of his birth, he was named Born of Emptiness. That the house was completely empty signified his future understanding of emptiness when grown." Daosheng said: "The samādhi of non-disputation means understanding emptiness, so there is no point of dispute to cause conflict." The Xiyu ji says: "Subhūti is in Tang speech Shanxian ('Good Manifestation'); previously it was called Xufuti. Or it was said to be Xupoti and translated as 'Auspicious Goodness'; both are errors." The Xunwen says: "One should know that the auspicious sign not only emptied things, but could also attract things. Thus the Piyü jing says: 'In the city of Śrāvastī there was an elder named Jiuliu who gave birth to a son whose childhood name was Subhūti. Possessing natural karmic reward, his eating utensils were all empty, yet whatever he desired was fulfilled.' Thus emptiness is not absolute extinction; it signifies that wondrous being is not lost." Paramārtha said: "He is the Buddha Candraprabhā of the East." Furthermore, the Zengyi ahan says: "He liked wearing fine clothes, and his conduct was originally pure; he was the so-called Deva Subhūti." Thus we know that within the Śākya school there were two Subhūtis.