藥師經疏 1.57

1.57

經。爾時世尊至多生疑或　三師資辨益文分為三。一佛問慶嘉。二阿難具陳。三如來順成。此則初也。慧命者歎德也。謂無流勝解順空不斷。以此為命故云慧命。即離五種邪命。如無上依經及諸經論說。若在家人五種不淨。一賣刀仗。二販魚肉。三貨生口。四造毒藥。五酤諸酒。以斯存命故非淨命。出家離此。以慧為命。又慧非諸過。亦為淨命。或言長老。謂年尊德廣亦是美行之異名。今言具壽義亦非異。阿難者此云歡喜。亦云慶喜。歡喜之名三因緣立。一過去因緣。如經中說。釋迦過去行菩薩時。作一陶師名曰大光。值過去世釋迦文佛父名淨飯。母曰摩耶。侍者弟子名曰阿難。國土眷屬如今無別因。即發願。願我當來成得佛道。還如今佛因斯本願今得成佛故。令侍者還字阿難。二現在因緣。阿難比丘面貌端政。世人見之莫不歡喜故字阿難。故智論中讚歎面如淨滿月眼若青蓮花。佛法大海水流入阿難心。三父母立名。父母何緣與字歡喜。喜時生故。何者喜時。所謂如來得道夜。時如來十九踰城出家。既出家已六年。自餓身極羸瘦。父王遣人恒往睦伺知極微惙常恐不全。菩薩後時知餓非道。受食乳糜欲取正覺。魔作是念。若佛道成空。我境界曼道未成。當敗其志。遂率官屬十八億萬。持諸苦具來怖菩薩。菩薩于時入勝意慈定。令魔眷屬顛墜退落。魔既被降便作是念。菩薩力大。非我能勝。當惱其父。遂便往詣淨飯宮。且喝如是言。悉達太子昨夜死矣。王時聞已從床而墮。良久乃蘇。便為傷歎念子。在家當為輪王。何其出家空無所獲。未久之間。菩提樹神以佛道成。復持天花慶賀父王當成佛。時天雨妙花而為供養故持慶王。其時亦往淨飯宮上喝如是言。大王當知。汝子已得道魔眾已破。散光明如日出。遍照十方國。王時生疑。向者有天言。我子死。今復有天云。子成道。何者可信。菩提神曰。我言可信。向者是魔故相惱耳。我是菩提樹神。以佛於我樹下得道故相慶賀。王時作念。我子在家當為輪王。今者出家為法輪王。彼此無失。向者聞死。今忽聞生。一重大喜復聞道成兩重大喜。未久之間。王弟斛飯夜生阿難寅抱詣王弟於昨夜生此一男。王時對曰。我子成道。汝復生男。眾喜併集。與字歡喜。智度論說。昔有白種王名師子頰王名有四子。一名淨飯。二名白飯。三名斛飯。四甘露飯。淨飯二子。一悉達多。二名難陀。白飯二子。一名跋提。二名提沙。斛飯二子。一名調達。二曰阿難。甘露飯二子。一摩訶男。二阿泥盧豆。今此阿難是佛昆季。

Sūtra: “At that time, the World-Honoured One [...] give rise to doubts and delusions.”
Part three: Master and disciple distinguish the benefits. The text is divided into three: first, the Buddha questions Ānanda; second, Ānanda explains in full; third, the Tathāgata complies and confirms. This is the first.
“Life of wisdom” (āyuṣmat) praises virtue. That is, outflow-free superior understanding conforms to emptiness without interruption, taking this as one's life; hence it is called “life of wisdom”. It means being free from the five kinds of wrong livelihood. As stated in the Anuttarāśraya Sūtra and various sūtras and treatises, householders have five kinds of impurity: first, selling weapons; second, dealing in meat and fish; third, trafficking in living beings; fourth, manufacturing poisons; fifth, selling liquor. Maintaining life by such means is not pure livelihood. Monastics abandon these and take wisdom as their life. Furthermore, wisdom is devoid of all faults, so it is also pure livelihood. Or he is called “elder” (bhadanta), meaning advanced in years and vast in virtue, which is also an alternative designation for beautiful conduct. Now saying “possessing life” (āyuṣmat) has no different meaning.
“Ānanda” translates here as “Joy”, or “Rejoicing”. The name “Joy” was established through three causes and conditions.
First, past causes and conditions: as stated in the sūtras, when Śākyamuni was practicing the bodhisattva path in the past, he was a potter named Mahāprabhā. He encountered Śākyamuni Buddha of a past age, whose father was named Śuddhodana, mother was named Māyā, and attendant disciple was named Ānanda, with a realm and retinue no different from the present. He thereupon made a vow: “May I, in the future when I attain the Buddha path, be just like this present Buddha!” By virtue of this fundamental vow, now that he has attained Buddhahood, he likewise gave his attendant the name Ānanda.
Second, present causes and conditions: the bhikṣu Ānanda had an upright and handsome countenance; when the people of the world saw him, there was none who did not rejoice; hence he was named Ānanda. Therefore, in the Mahāprajñāpāramitopadeśa, he is praised: “His face is like the pure full moon; his eyes are like blue lotus blossoms. The ocean water of the Buddha Dharma flows into the mind of Ānanda.”
Third, the name given by his parents: for what reason did his parents name him Joy? Because he was born at a time of joy. What was the time of joy? It refers to the night the Tathāgata attained the path. At nineteen, the Tathāgata leapt over the city wall and left household life. Having left household life, for six years he starved himself, his body becoming extremely emaciated. His royal father constantly sent people to keep watch, and learning that he was extremely frail, was ever fearful that he would not survive. Later, the Bodhisattva realised that starving was not the path; he accepted milk-rice and wished to attain correct enlightenment. Māra thought: “If the Buddha path is accomplished, my realm will be emptied. Before his path is completed, I should destroy his resolve.” Thereupon, leading eighteen hundred million attendants, he brought various instruments of torture to terrify the Bodhisattva. At that time, the Bodhisattva entered the concentration of supreme benevolence, causing Māra's retinue to tumble and fall back. Having been subdued, Māra thought: “The Bodhisattva has great power; he is not someone I can conquer. I should distress his father.” He then went to King Śuddhodana's palace and shouted: “Prince Siddhārtha died last night!” Hearing this, the king fell from his bed and revived only after a long time. He lamented in sorrow, thinking of his son: “At home, he would have been a wheel-turning king. Why did he leave home only to end up with nothing?” Shortly afterwards, because the Buddha path was accomplished, the tree spirit of the Bodhi tree brought heavenly flowers to congratulate the royal father. When the Buddha was attaining the path, the heavens rained wondrous flowers as an offering, so the spirit brought them to congratulate the king. At that time, the spirit also went to King Śuddhodana's palace and shouted: “Great King, you should know: your son has already attained the path, the host of Māra has been scattered, and his light shines like the rising sun, illuminating the lands of the ten directions!” The king then harboured doubts: “A moment ago, a deva said my son died; now another deva says my son attained the path. Which one can be believed?” The Bodhi spirit said: “My words can be believed. The previous one was Māra intentionally distressing you. I am the Bodhi tree spirit; because the Buddha attained the path beneath my tree, I have come to congratulate you.” The king then thought: “When my son was at home, he was to be a wheel-turning king; now having left home, he is a king of the Dharma wheel. In neither case is there any loss. Just now I heard of his death, and now suddenly I hear he is alive—this is one great joy. Furthermore, hearing that the path is accomplished is a second great joy.” Shortly afterwards, the king's younger brother Droṇodana had Ānanda born to him in the night. At the yin hour, he carried the child to the king, saying: “Last night, a son was born to your younger brother.” The king replied: “My son has attained the path, and a son has also been born to you. Many joys have gathered together!” So he gave him the name Joy.
The Mahāprajñāpāramitopadeśa says: In the past, there was a king of the white clan named King Siṃhahanu. The king had four sons: first, Śuddhodana; second, Śuklodana; third, Droṇodana; fourth, Amṛtodana. Śuddhodana had two sons: first, Siddhārtha; second, Nanda. Śuklodana had two sons: first, Bhaddiya; second, Tiṣya. Droṇodana had two sons: first, Devadatta; second, Ānanda. Amṛtodana had two sons: first, Mahānāman; second, Aniruddha. Thus, this Ānanda is the Buddha's cousin.