Translating Classical Buddhism to Modern English

The Numerical Discourses

Chapter 48: The Ten Unskillful Deeds

（四）過去諸佛 4. The Buddhas of the Past
增壹阿含經卷第四十五 Fascicle 45 of the Numerical Discourses
東晉罽賓三藏瞿曇僧伽提婆譯 Translated by the Kasmiri Tripiṭa Gautama Saṅghadeva during the Eastern Jin Dynasty (ca. 384-385 CE)
不善品第四十八 入前品中 First Part of Chapter 48: Unskillful
Introduction
聞如是： 一時，佛在舍衛國、祇樹、給孤獨園。 1. Thus I have heard:1 One time, the Buddha was at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
爾時，眾多比丘集普會講堂。 各生此念： 「今如來甚奇、甚特！ 過去取般涅槃者亦復知。 彼姓名、種族、持戒、翼從皆悉分明。 三昧、智慧、解脫、解脫見慧、身壽有長短皆悉知之。 云何，諸賢？為是如來分別法處，極為清淨，知彼諸佛姓字所出之處乎？ 為是諸天來至佛所而告此耶？」 2. It was then that a group of monks gathered in the discussion hall. They each had this thought occur to them: “The present Tathāgata is extraordinary and amazing! He even knows about those who have obtained parinirvāṇa. He clearly discerns all of their clan names, tribes, the precepts they observed, and their followers. He knows their samādhi, wisdom, liberation, knowing and seeing liberation, and whether their life spans were long or short. How is it, gentlemen? Does he know their names and birthplaces by discerning the abode of principles and purifying it completely? Or do gods come to inform the Buddha about these things?”2
爾時，世尊以天耳徹聞眾多比丘各興此論。 便往至諸比丘所，在中央坐。 爾時，世尊告諸比丘： 「汝等集此為何等論？ 欲說何法？」 3. The Bhagavān overheard that group of monks having this conversation using his heavenly ear. He then went to those monks and seated himself in their midst. The Bhagavān then asked the monks, “What have you gathered here to discuss? What Dharma would you like explained?”
諸比丘白佛言： 「我等集此，論正法之要。 諸人各興此論議： 『如來甚奇、甚特！ 乃能知過去諸佛世尊名字姓號，智慧多少。 靡不貫博，甚可奇雅。 云何，諸賢？為是如來分別法界，極為清淨，知彼諸佛姓字所出之處乎？ 為是諸天來至佛所而告此耶？』」 4. The monks said to the Buddha, “We’ve gathered here to discuss the essentials of the correct Dharma. Each of us has been discussing this topic, ‘The Tathāgata is extraordinary and amazing! He even knows the epithets and clan names of past buddhas and bhagavāns and whether their wisdom was great or small. He doesn’t lack a thorough understanding of any of them, which is quite extraordinary. How is it, gentlemen? Does he know their clan names and birthplaces by discerning the realm of principles and purifying it completely? Or do gods come to inform the Buddha about these things?’”
爾時，世尊告諸比丘： 「汝等欲得聞過去諸佛神智之力乎？ 姓字、名號、壽命長短耶？」 5. The Bhagavān then asked the monks, “Would all of you like to hear about the buddhas of the past and their powers of spiritual knowledge? What about their clan names, epithets, and whether their life spans were long or short?”
諸比丘對曰： 「今正是時。 唯願，世尊，敷演其義。」 The monks replied, “Now would be a good time. Please, Bhagavān, give us a lecture on this topic.”
佛告諸比丘： 「汝等善思念之。 吾當與汝廣演其義。」 爾時，眾多比丘從佛受教。 6. The Buddha told the monks, “All of you, consider it well. I will give you a lecture on this topic.” That group of monks then accepted the teaching from the Buddha.
The Seven Buddhas
世尊告曰： 「比丘，當知過去九十一劫有佛出世，號毘婆尸如來、至真、等正覺。 復次，三十一劫有佛出世，名式詰如來、至真、等正覺。 復於彼三十一劫內有佛，名毘舍羅婆如來出世⋯ 於此賢劫中有佛出世，名拘屢孫如來⋯ 復於賢劫中有佛出世，名拘那含牟尼如來、至真、等正覺。 復於賢劫中有佛出世，名曰迦葉⋯ 復於賢劫中，我出現世，釋迦文如來、至真、等正覺。」 7. The Bhagavān told them, “Monks, you should know that ninety-one eons ago, a buddha appeared in the world called Tathāgata Vipaśyin the Arhat and Completely Awakened One. Furthermore, thirty-one eons ago, a buddha appeared in the world called Tathāgata Śikhin the Arhat and Completely Awakened One. Also thirty-one eons ago, a buddha called Tathāgata Viśvabhu [the Arhat and Completely Awakened One] appeared in the world. During this fortunate eon, a buddha appeared in the world called Tathāgata Krakucchandha [the Arhat and Completely Awakened One]. Another buddha appeared in the world during this fortunate eon called Tathāgata Kanakamuni the Arhat and Completely Awakened One. Another buddha appeared in the world called [Tathāgata] Kāśyapa [the Arhat and Completely Awakened One]. Also, I’ve appeared in the world as Tathāgata Śākyamuni the Arhat and Completely Awakened One.”3
爾時，世尊便說此偈： 8. The Bhagavān then spoke these verses:
  • 「九十一劫中，
    有佛毘婆尸。
    三十一劫中，
    式詰如來出。
  • “In the ninety-first eon,
    There was the Buddha Vipaśyin.
    In the thirty-first eon,
    Tathāgata Śikhin appeared.
  • 復於彼劫中，
    毘舍如來現。
    今日賢劫中，
    四佛復出世。
  • Also during that eon,
    Tathāgata Viśvabhu appeared.
    In the present forunate eon,
    Four buddhas have also appeared:
  • 「拘孫、那、迦葉，
    如日照世間。
    欲知名字者，
    其號悉如是。
  • “Krakucchandha, Kanakamuni, and Kāśyapa,
    Shined like the sun on the world.
    If someone wants to know their names,
    These were all their epithets.
Their Tribes
「毘婆尸如來者出剎利種，式詰如來亦出剎利種，毘舍羅婆如來亦出剎利種。 拘屢孫如來出婆羅門種，拘那含牟尼如來出婆羅門種，迦葉如來出婆羅門種。 如我今出剎利種。」 9. “Tathāgata Vipaśyin arose from a warrior tribe, Tathāgata Śikhin arose from a warrior tribe, and Tathāgata Viśvabhu also arose from a warrior tribe. Tathāgata Krakucchandha arose from a brahmin tribe, Tathāgata Kanakamuni arose from a brahmin tribe, and Tathāgata Kāśyapa also arose from a brahmin tribe. I’ve now likewise arisen from a warrior tribe.”4
爾時，世尊便說此偈： 10. The Bhagavān then spoke these verses:
  • 「前佛有現者，
    皆出剎利種。
    拘孫至迦葉，
    出於婆羅門。
  • “The first buddhas to appear,
    They arose from warrior tribes.
    Krakucchandha to Kāśyapa,
    They arose from the brahmins.
  • 最尊無能及，
    我今天人師。
    諸根而淡泊，
    出於剎利姓。
  • Being most honored and incomparable,
    I’m now the teacher of gods and humans.
    With these faculties serene,
    I’ve arisen from a warrior clan.”
Their Clans
「毘婆尸如來姓瞿曇，式詰如來亦出瞿曇，比舍羅婆亦出瞿曇。 迦葉如來出迦葉姓，拘樓孫、拘那含牟尼亦出迦葉姓。 同上而無異，我今如來姓瞿曇。」 11. “Tathāgata Vipaśyin was from the Gautama clan, Tathāgata Śikhin was from the Gautama clan, and Viśvabhu was from the Gautama clan, too. Tathāgata Kāśyapa arose from the Kāśyapa clan, and Krakucchandha and Kanakamuni arose from the Kāśyapa clan, too. In the same way, I am the present Tathāgata who came from the Gautama clan.”5
爾時，世尊便說此偈： 12. The Bhagavān then spoke these verses:
  • 「如初諸三佛
    出於瞿曇種。
    後三至迦葉
    出於迦葉姓。
  • “The first three buddhas
    Arose from the Gautama clan.
    The next three buddhas up to Kāśyapa
    Arose from the Kāśyapa clan.
  • 如我今現在
    天人所奉敬，
    諸根而淡泊，
    出於瞿曇姓。
  • “Now, I’m the one in the present
    Who’s honored by gods and humans,
    Whose faculties are serene,
    And who arose from the Gautama clan.”
「比丘，當知毘婆尸如來姓拘鄰若，式詰如來亦出拘鄰若，毘舍羅婆如來亦出拘鄰若。 拘屢孫如來出婆羅墮，拘那含牟尼如來亦出婆羅墮，迦葉如來亦出婆羅墮。 如我今如來、至真、等正覺出於拘鄰若。」 13. “Monks, you should know that Tathāgata Vipaśyin was from the Kauṇḍinya clan, Tathāgata Śikhin arose from the Kauṇḍinya [clan], and Tathāgata Viśvabhu arose from the Kauṇḍinya [clan], too. Tathāgata Krakucchandha arose from the Bhāradvāja [clan], Tathāgata Kanakamuni arose from the Bhāradvāja [clan], and Tathāgata Kāśyapa arose from the Bhāradvāja [clan], too. Now, I am the Tathāgata, Arhat, and Completely Awakened One who arose from the Kauṇḍinya [clan].”
爾時，世尊便說此偈： 14. The Bhagavān the spoke these verses:
  • 「如初諸三佛，
    出於拘鄰若，
    後三至迦葉，
    出於婆羅墮。
  • “The first three buddhas
    Arose from the Kauṇḍinya,
    And the last three up to Kāśyapa
    Arose from the Bhāradvāja.
  • 如我今現在，
    天人所奉敬，
    諸根而淡泊，
    出於拘鄰若。
  • Now, I’m the one in the present
    Who’s honored by gods and humans,
    Whose faculties are serene,
    And who arose from the Kauṇḍinya.”
Their Trees of Awakening
「毘婆尸如來坐波羅利華樹下而成佛道。 式詰如來坐分陀利樹下而成佛道。 毘舍羅婆如來坐波羅樹下而成佛道。 拘屢孫如來坐尸利沙樹下而成佛道。 拘那含牟尼如來坐優頭跋羅樹下而成佛道。 迦葉如來坐尼拘留樹下而成道果。 如我今日如來坐吉祥樹下而成佛道。」 15. “Tathāgata Vipaśyin sat under a patali flower tree when he achieved the buddha awakening. Tathāgata Śikhin sat under a mango tree when he achieved the Buddha awakening. Tathāgata Viśvabhu sat under a sal tree when he achieved the Buddha awakening. Tathāgata Krakucchandha sat under a sirisa tree when he achieved the Buddha awakening. Tathāgata Kanakamuni sat under a cluster fig tree tree when he achieved the Buddha awakening. Tathāgata Kāśyapa sat under a banyan tree when he achieved the fruit of awakening. I’m the present Tathāgata who sat under the fortune tree when he achieved the Buddha awakening.”6
爾時，世尊便說此偈： 16. The Bhagavān then spoke these verses:
  • 「初一成佛道
    波羅利樹下。
    式坐分陀利，
    毘舍坐波羅。
  • “The first to achieve the buddha awakening
    Did so under a patali tree.
    Śikhin sat under a mango tree,
    And Viśvabhu sat at a sal tree.
  • 拘孫坐尸利，
    拘那跋羅下，
    迦葉拘留樹，
    吉祥我成道。
  • Krakucchandha sat at a sirisa tree,
    Kanakamuni was under a cluster fig tree,
    Kāśyapa was at a banyan tree,
    And I achieved awakening at a fortune tree.
  • 七佛天中天，
    照明於世間。
    因緣坐諸樹，
    各成其道果。
  • Seven buddhas, gods among gods,
    Illuminated the world.
    Because they sat under these trees,
    They achieved the fruit of awakening.
Their Congregations
「毘婆尸如來弟子有十六萬八千之眾。 式詰如來弟子之眾有十六萬。 毘舍羅婆如來弟子之眾十萬。 拘屢孫如來弟子之眾有八萬人。 拘那含牟尼如來弟子之眾有七萬人。 迦葉如來弟子之眾有六萬眾。 如我今日弟子之眾有千二百五十人。 皆是阿羅漢，諸漏永盡，無復諸縛。」 17. “Tathāgata Vipaśyin had an assembly of 168,000 disciples. Tathāgata Śikhin had an assembly of 160,000 disciples. Tathāgata Viśvabhu had an assembly of 100,000 disciples. Tathāgata Krakucchandha had an assembly of 80,000 disciples. Tathāgata Kanakamuni had an assembly of 70,000 disciples. Tathāgata Kāśyapa had an assembly of 60,000 disciples. Today, I have an assembly of 1,250 disciples.7 They were all arhats who forever ended the contaminants and had no more fetters.”
爾時，世尊便說此偈： 18. The Bhagavān then spoke these verses:
  • 「百千六萬八，
    毘婆尸弟子。
    百千及六萬，
    式詰弟子眾。
  • “168,000
    Were the disciples of Vipaśyin.
    160,000
    Were the disciples of Śikhin.
  • 百千比丘眾
    毘舍婆弟子。
    拘孫八萬眾
    拘那含七萬。
  • 100,000 monks
    Were the disciples of Viśvabhu.
    Krakucchandha’s assembly was 80,000
    And Kanakamuni had 70,000.
  • 迦葉六萬眾，
    皆是阿羅漢。
    我今釋迦文
    千二百五十。
  • Kāśyapa’s assembly was 60,000,
    All of whom were arhats.
    Now I am Śākyamuni
    With 1,250 disciples.
  • 皆是真人行，
    布現於法教。
    遺法餘弟子，
    其數不可計。
  • All of them act as realized people
    Who spread the Dharma teaching.
    The other disciples who esteemed the Dharma
    Were impossible to count.”
Their Attendants
「毘婆尸如來侍者名曰大導師。 式詰如來侍者名曰善覺。 毘舍羅婆如來侍者名曰勝眾。 拘屢孫如來侍者名曰吉祥。 拘那含牟尼如來侍者名曰毘羅先。 迦葉如來侍者名曰導師。 我今侍者名曰阿難。」 19. “Tathāgata Vipaśyin’s attendant was named *Mahānāyaka. Tathāgata Śikhin’s attendant was named *Subuddhi. Tathāgata Viśvabhu’s attendant was named *Ajitasena. Tathāgata Krakucchandha’s attendant was named *Svastika. Tathāgata Kanakamuni’s attendant was named *Vīrasena. Tathāgata Kāśyapa’s attendant was named *Nāyaka. Now, my attendant is named Ānanda.”8
爾時，世尊便說此偈： 20. The Bhagavān then spoke these verses:
  • 「大道及善覺，
    勝眾與吉祥，
    毘羅先導師，
    阿難第七侍。
  • “*Mahānāyaka, *Subuddhi,
    *Ajitasena, *Svastika,
    *Vīrasena, *Nāyaka,
    And Ānanda is the seventh.
  • 此人供養聖，
    無有不得時。
    諷誦又受持，
    不失其義理。
  • While they supported the sages,
    There was nothing they didn’t gain from it.
    They recited and maintained
    Their doctrines without losing anything.”
Their Life Spans
「毘婆尸如來壽八萬四千歲。 式詰如來壽七萬歲。 毘舍羅婆如來壽六萬歲。 拘屢孫如來壽五萬歲。 拘那含如來壽四萬歲。 迦葉如來壽二萬歲。 如我今日壽極減少。 極壽不過百歲。」 21. “Tathāgata Vipaśyin had a life span of 84,000 years. Tathāgata Śikhin had a life span of 70,000 years. Tathāgata Viśvabhu had a life span of 60,000 years. Tathāgata Krakucchandha had a life span of 50,000 years. Tathāgata Kanakamuni had a life span of 40,000 years. Tathāgata Kāśyapa had a life span of 20,000 years. Today, I have a life span that has dwindled to very little. At most, I will live for a hundred years.”9
爾時，世尊便說斯偈： 22. The Bhagavān then spoke these verses:
  • 「初佛八萬四，
    次佛七萬歲，
    毘舍婆六萬，
    拘留壽五萬。
    一萬二萬年，
    是拘那含壽，
    迦葉壽二萬。
    唯我壽百年。
  • “The first buddha [lived] 84,000 [years],
    The next buddha for 70,000 years,
    Viśvabhu for 60,000,
    And Krakucchandha for 50,000.
    For 10,000 plus 20,000 years
    Did Kanakamuni live,
    And Kāśyapa lived for 20,000.
    Only I will live for a hundred years.”
Conclusion
「如是，諸比丘，如來觀知諸佛姓名號字，皆悉分明。 種類出處靡不貫練。 持戒、智慧、禪定、解脫皆悉了知。」 23. “In this way, monks, the Tathāgata observes and knows the clan names and epithets of the buddhas, clearly discerning them all. Regarding their tribes and birthplaces, he is fully versed. He also fully knows all of their observed precepts, wisdom, meditations, and liberation.”
爾時，阿難白世尊言： 「如來亦說，過去恒沙諸佛取滅度者，如來亦知。 當來恒沙諸佛方當來者，如來亦知。 如來何故不記爾許佛所造？ 今但說七佛本末。」 24. Ānanda then said to the Buddha,10 “The Tathāgata also teaches that buddhas of the past numbering like the sands of the Gaṅgā River have obtained extinguishment, and he knows of them, too. The Tathāgata also knows about the buddhas of the future numbering like the sands of the Gaṅgā River who will come. Why hasn’t the Tathāgata described the works of those buddhas as well? But he has now described the origins and incidentals of only these seven buddhas.”
佛告阿難： 「皆有因緣本末故，如來說七佛之本末。 過去恒沙諸佛，亦說七佛本末。 將來彌勒出現世時，亦當記七佛之本末。 若師子應如來出時，亦當記七佛之本末。 若承柔順佛出世時，亦當記七佛之本末。 若光焰佛出現世時，亦當記七佛之名號。 若無垢佛出現世時，亦當記迦葉之本末。 若寶光佛出現世時，亦當記釋迦文之本末。」 25. The Buddha told Ānanda, “The Tathāgata has taught the origins and incidentals of these seven buddhas because those origins and incidentals have their dependent arising. The buddhas of the past numbering like the sands of the Gaṅgā River also taught the origins and incidentals of seven buddhas. When Maitreya appears in the world, he will describe the origins and incidentals of seven buddhas, too. When the Arhat and Tathāgata Simha should arise, he will describe the origins and incidentals of seven buddhas. When the Buddha *Anuloma appears in the world, he will describe the origins and incidentals of seven buddhas. When the Buddha *Pradyota arises in the world, he will describe the origins and incidentals of seven buddhas. When the Buddha Vimala appears in the world, he will describe the origins and incidentals of Kāśyapa. When the Buddha *Ratnaprabha appears in the world, he will describe the origins and incidentals of Śākyamuni as well.”
爾時，世尊便說此偈： 26. The Bhagavān then spoke these verses:
  • 「師子柔順光，
    無垢及寶光，
    彌勒之次第，
    皆當成佛道。
  • “Simha, *Anuloma, *Pradyota,
    Vimala, and *Ratnaprabha
    Will all succeed Maitreya,
    And they will achieve the Buddha awakening.
  • 彌勒記式佛，
    師子記毘舍，
    柔順記拘孫，
    光焰記牟尼，
    無垢記迦葉，
    皆說曩所緣。
  • Maitreya will describe the Buddha Śikhin,
    Simha will describe the Buddha Viśvabhu,
    Anuloma will describe Krakucchandha,
    Pradyota will describe Kanakamuni,
    And Vimala will describe Kāśyapa,
    All teaching their ancient circumstances.
  • 寶光成三佛，
    亦當記我號。
    過去諸三佛，
    及以將來者，
    皆當記七佛，
    曩所之本末。
  • When Ratnaprabha is completely awakened,
    He will also describe my name.
    The past Completely Awakened Ones
    And those who will come in the future,
    They will describe seven buddhas,
    And their ancient origins and incidentals.”
「由此因緣故，如來記七佛名號耳。」 27. “It’s only because of these circumstances that the Tathāgata describes the names of these seven buddhas.”
爾時，阿難白世尊言： 「此經名何等？當云何奉行？」 28. Ānanda then asked the Bhagavān, “What is this sūtra’s title, and how shall we approve of it?”
佛告阿難： 「此經名曰記佛名號。 當念奉行。」 29. The Buddha told Ānanda, “This sūtra’s title is The Description of Buddha Names. That is how you shall remember and approve of it.”
爾時，阿難及諸比丘聞佛所說，歡喜奉行。 30. Ānanda and the monks who heard what the Buddha taught rejoiced and approved.

Notes

  1. For the source text, cf. T125.2.790a7-1b29. It’s a partial parallel to DN 14, DĀ 1, T2, and T4. It presents the first half of the Mahāvadāna Sūtra (DĀ 1/DN 14), which circulated as an independent sūtra. T4 is also an independent Seven Buddhas Sūtra that lacks the legend of Buddha Vipaśyin, while T2 is a fragment that contains part of the Vipaśyin legend.

    The general outline and content of this sūtra agrees with its parallels, but the details are sometimes significantly different, and sometimes nearly the same. There is also some textual corruption evident, the most obvious being the repetition of the section on the clans of the seven buddhas. The main departure between this version and the other parallels is that it does not include sections on the parents or sons of each buddha. While the sons section is only found in DĀ 1, T4, and the Sanskrit edition, EĀ 48.4 is the only parallel to not include a section on their parents. [back]

  2. This version has a detailed introduction that’s very similar to the one in DĀ 1, and which is lacking in DN 14. This includes the apparent reference to the Buddha accessing the dharmadhātu to know about the past buddhas. Here, the synonym dharmasthita may have been translated as 法處. I have translated as I did 法住 in SĀ 3.14 The practical meaning of these terms is difficult to pin down, but they apparently were an attempt to express the idea of an external truth or natural law that buddhas discern when they awaken. In a passage below, we find 法界 serving this purpose instead of 法處. [back]

  3. Vipaśyin. C. 毘婆尸 (EMC. bii-bua-ʃɪi = G. vipaśi), P. vipassī, S. vipaśyin. His name derives from the S. verb vipaśyati, which means “to know, perceive, discern.”

    Śikhin. C. 式詰 (EMC. sɪək-k‘iĕt = G. śikhi), P. sikhī, S. śikhin. The meaning of this name is unclear, but it’s usually interpreted as a kind of hair crest. It’s the name of many things in Sanskrit ranging from a mountain to the fenugreek plant.

    Viśvabhu. C. 毘舍羅婆 (EMC. bii-ʃɪe-la-bua = Pr. viśalava or viśrapa?), G. veṣahu, P. vessabhū, S. viśvabhu. The second half of the C. transliteration doesn’t match any version of S. viśvabhu that I can find, nor does it match the G. attestation of the name. The S. name means “in everything everywhere” and the C. glossary 翻梵語 agrees with the gloss 一切有 (“everything existing”).

    Krakucchandha. C. 拘屢孫 (EMC. kɪu-lɪu-suən = Pr. kro’sun[dha]?), G. krovasudha, P. kakusandha, S. krakucchandha. This transliteration is closer to BHS. krakutsundha and the G.krovasudha than to the S. attestation. But, here, the second and final consonants are silent. Generally speaking, this name seems to have fallen into obscurity, leading to the various pronunciations that we see in different sources. The glossary 翻梵語 claims that it means 領持 (“neck holder”). This suggests something like S. kṛka (“neck”) + sandha (“holding”). This might refer to the neck of a stone column rather than a person’s throat. The Tibetan tradition instead interprets his name as meaning “destroyer of saṃsāra” (Edgerton 196), and the C. glossary 一切經音義 gives a similar reading of “having ended what ought to be ended” (所應斷已斷).

    Kanakamuni. C. 拘那含牟尼 (EMC. kɪu-na-ɦəm-mɪəu-nei = Pr. konahamuni), G. konagamuni or konag̱amuni, P. koṇāgamana, S. kanakamuni. Here, the -g- has weakened to an -h- sound (technically, a “pharyngeal voiced fricative”). The S. name lit. means “sage of the Indian rose chestnut tree” or “the golden sage.” The P. name, if we derive it from koṇa + āgamana, might mean “the end of arriving” (i.e., rebirth). His name also seems to have become obscure, leading to divergent readings.

    Kāśyapa. C. 迦葉 (EMC. kă-ʃɪɛp = Pr. kaśap[a]), G. kaśava, P. kassapa , S. kāśyapa. This was a common translit. for Pr. kaśapa (S. kāśyapa) throughout C. translations. Kāśyapa was a well known name of one of the old brahmin clans and an ancient brahmin sage. The name itself may have originally referred to a type of fish or deer.

    Śākyamuni. C. 釋迦文 (EMC. ʃɪɛk-kă-mɪuən = Pr. śakamun[i]), G. śakamuni, P. sakyamunī, S. śākyamuni. The Pali equiv. for this term seems to be a later S. loan word. In DN 14, the Buddha refers to himself simply as “I.” The name itself meant “the sage of the Śākya tribe” and became a common epithet of the Buddha in India. [back]

  4. All of the parallels for this passage agree on these details. I’ve chosen to translate 種 as tribe here, as I believe there was more than a caste distinction being made in early Buddhist sources when warriors were contrasted with brahmins. [back]

  5. This and the next section of this sūtra seem to be a corruption of the original text since they contradict each other. The other parallels are in agreement that the first three buddhas were from the Kauṇḍinya clan, the next three were from the Kāśyapa clan, and the last was from the Gautama clan. Without more information, it’s difficult to explain how we end up with these two accounts in the present text, other than perhaps they were meant to represent both their paternal and maternal clans. [back]

  6. All the parallels that include this section are in agreement on the bodhi trees of the six buddhas of the past. For Gautama’s bodhi tree, there are differences in the epithets used for the sacred fig tree, which inject some uncertainty as to whether they all refer to the same type of tree or not. Given the agreement regarding the other trees, though, it’s difficult to doubt that they weren’t in agreement on the Buddha’s bodhi tree. Below are my notes on the trees listed here in this version:

    patali flower tree. C. 波羅利華樹 (EMC. pua-la-lɪi flower tree = G. palaḍi flower tree), P. pāṭali, S. pāṭali . The G. form of this word could be pronounced with an -rd- sound (IPA ɽ), which may explain the C. transliteration. This translit. is also found in SĀ and MĀ (eg. at T26.1.802a12 and T99.2.108a4), indicating that 波羅利 was a common Pr. reading for S. pāṭali. It may be that the P. reading was borrowed from the S. tradition. This tree (Stereospermum tetragonum) is commonly called the yellow snake or trumpet flower tree.

    mango tree. C. 分陀利樹 (EMC. pɪuən-da-lɪi = G. puṃḍari[ga] tree), P. puṇḍarīka, S. puṇḍarīka. This refers to the Indian mango tree (Mangifera indica), so named for it’s yellow-white flowers. It was native to Northeast India before it was cultivated in Southeast Asia and elsewhere.

    sal tree. C. 波羅樹 (EMC. pua-la tree = Pr. śāla?), G. śala, P. sala, S. śāla. I am assuming that 波 is an error for 娑 (EMC sa) and that the original reading was S. śāla. Or, perhaps vāla was a variant pronunciation. Either way, I’ve translated it as S. śāla given that this list agrees with the parallels otherwise. Today, this tree is commonly called the sal tree (Shorea robusta). It was a native tree to the Indian subcontinent going back at least 50 million years according to the fossil record. It grows quite large, reaching 130 feet tall.

    sirisa tree. C. 尸利沙樹 (EMC. ʃɪi-lɪi-ṣă = Pr. śiriṣa?), P. sirīsa, S. śirīṣa. This tree (Albizia lebbeck) is still sometimes called the sirisa tree in modern times but also the lebbeck or frywood tree. It has white flowers and long seed pod fruit.

    cluster fig tree. C. 優頭跋羅樹 (EMC. ɪəu-dəu-buat-la tree = Pr. uduṃbara tree), G. uduṃbara, P. udumbara, S. udumbara. This is the cluster fig tree (Ficus racemosa). This tree was widespread throughout tropical Asia including India. It’s a small tree that grows large clusters of figs near its trunk.

    banyan tree. C. 尼拘留樹 (EMC. ṇɪi-kɪu-lɪəu = Pr. nigro[dha] or nigoro[dha]?), G. ?, P. nigrodha, S. nigrodha. This is the Indian banyan tree (Ficus benghalensis), which is another variety of fig tree. It’s a large tree well known for its broad canopy and aerial roots. Considered sacred by many Indian traditions, temples are often located near stands of banyan trees.

    fortune tree. C. 吉祥樹. This last tree’s name is translated into Chinese as 吉祥 (“good fortune, auspicious”). This must have been a gloss of the bodhi tree’s name. In any case, it’s difficult to imagine that this was not intended to mean the sacred fig tree (Ficus religiosa). This is another large tree that reaches a hundred feet in height with a trunk up to ten feet in diameter. [back]

  7. These figures for the congregations of each buddha are somewhat different than the other parallels. First, Vipaśyin, Śikhin, and Viśvabhu have one congregation each, while they have two or three congregations in the other versions. The numbers for these congregations still decrease by ten or twenty thousand each, which results in higher numbers for the last three of the past buddhas: eighty to sixty thousand rather than forty to twenty thousand.

    One curiosity, however, is that this version agrees with DĀ 1 in that Vipaśyin had a congregation of 168,000, where the other versions all have smaller figures (except DN 14, which has corrupted the figure to 6.2 million).

    Judging by a pattern across several parallels, it would seem that the original figure was 62 or 68,000 for Vipaśyin. A congregation of 62,000 is cited in five different passages across the Mūlasarvāstivāda Vinaya (T1443.23.915c19, T1448.24.83c16, T1450.24.187b18, T1451.24.215c26, 260c18, 278b27), as well as a passage that cites 80,000 and another that cites 84,000 (T1448.24.96a18 and 48b13, respectively). The 62,000 figure agrees with T2. The Sanskrit parallel has apparently corrupted 62,000 to 6.2 million in the same way that DN 14 has inflated its own figure. My overall impression is that he probably had a single smaller congregation in the earliest stories, which has been enlarged for the Mahāvadāna Sūtra by increasing the number beyond 100,000, adding more congregations, or both.

    This evidence regarding Vipaśyin’s congregation suggests that the first three past buddhas probably had only one congregation each initially, as we find here in EĀ 48.4, but their numbers have been increased. This still leaves this version closer to the early stories than the other parallels in this regard. [back]

  8. This list of attendant disciples is significantly different from the lists found in the other parallels. The other parallels generally agree with each other, however, leaving us with a situation that’s difficult to explain. It could be that this section was added independently, causing the names to be chosen differently or placed in a different order. This isn’t implausible to me given that the parallels don’t share all the same details about the seven buddhas. The sūtra seems to have grown as more details were added over time, which is represented in the extant versions.

    One thing that is interesting, though, is that all the other parallels begin with Aśoka as the name of Vipaśyin’s attendant. Taken at face value, this would seem to indicate that they date back to the reign of King Aśoka (268-232 BCE) or the period immediately after, when he became famous as a benefactor of the Saṅgha in India. His name does not occur here, but there a couple names shared with the other parallels (i.e., Subuddhi and Svastika).

    In any case, my notes on each name is listed below. For the most part, they’ve been translated to C., which makes determining exact S. equivalents uncertain when there are multiple possibilities of similar meaning. I’ve listed the names found in DN 14 and the Sanskrit edition for comparison.

    *Mahānāyaka. C. 大導師, P. asoka, S. aśoka. This name means “great guide” or “leader.” Another possible S. equivalent is *mahasārthavāha, which would mean “great caravan leader,” referring to the leader of a long distance trade caravan.

    *Subuddhi. C. 善覺, P. khemaṅkara, S. kṣemakāra. This name lit. means “good perception” or “realization.” The same name occurs in DĀ 1 as Krakucchanda’s attendant.

    *Ajitasena. C. 勝眾, P. upasanta, S. upaśānta. The C. lit. means “victorious assembly.” S. ajitasena lit. means “unconquered army” and is an attested name for a householder in S. sources (Edgerton 7). There are other possibilities, but they are as speculative as this one.

    *Svastika. C. 吉祥, P. buddhija, S. bhadrika. The C. lit. means “good fortune, auspicious,” which matches the basic meaning of S. svastika (P. sotthika). This name is attested in the Sanskrit parallel for Kanakamuni’s attendant.

    *Vīrasena. C. 毘羅先 (EMC. bii-la-sen = Pr. virasen[a]?), P. sotthija, S. svastika. This is the only straightforward S. equiv. for the C. transliteration that I have found to be attested as a personal name (cf. Edgerton 506). It lit. means “having an army of heroes.”

    *Nāyaka. C. 導師, P. sabbamitta, S. sarvamitra. This name is the same as the first, minus the “great” (P/S. mahā-). It means “guide, leader.”

    Ānanda. C. 阿難 (EMC. •a-nan = Pr. anan[da]), P. ānanda, S. ānanda. This name lit. means “happiness, delight, joy.” [back]

  9. All of the parallels are in agreement that the life spans of the buddhas ranged from 80,000 years to 20,000, decreasing by 10,000 years each. This version, however, differs from the othe parallels in that it skips 30,000 years rather than 50,000. It also cites 84,000 years as Vipaśyin’s life span instead of 80,000. [back]

  10. This conclusion is unique to this version of the sūtra, which seems to be a brief commentary acknowledging the existence of many more past and future buddhas than seven. The lineage of seven buddhas described here is reminescent of the histories of tribal peoples that often go back a certain number of generations. The Buddha (or Buddhist commentator) here says that every buddha traces his lineage back through the six previous buddhas, even though there are actually many more that have existed. [back]

Translator: Charles Patton

Last Revised: 22 October 2025

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