藥師經疏 1.57

1.57

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.