七佛經
Chinese title:七佛經
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Thus have I heard:
At one time the Buddha was dwelling in the kingdom of Sravasti, in the Jeta Grove, Anathapindika’s Park [2].
At that time, after the assembly of great bhiksus had taken their bowls and eaten [4], they went to the Kaliri Dharma hall, where they sat together and reflected [5]:
“Which Buddhas appeared in the past? What were their clans and names, and how long or short were their lifespans?”
Having reflected thus, they questioned one another, yet still could not know.
At that time, the Blessed One knew that these bhiksus were considering this matter. He rose from his seat, went to the Kaliri Dharma hall, and sat in the lotus posture.
The bhiksus bowed their heads at the Buddha’s feet, then stood to one side with palms joined reverently, single-mindedly gazing upon the Buddha.
The Blessed One asked:
“Bhiksus, what matter have you been considering?”
The bhiksus replied:
“We have been reflecting: Which Buddhas appeared in the past, and what were their clans, names, and lifespans? Yet none of us knows.”
The Buddha asked the bhiksus:
“Do you wish to know?”
The bhiksus replied:
“Now is the proper time. We respectfully beseech the Blessed One to teach us.”
The Buddha said:
“Listen attentively! I shall speak of this matter.
“Ninety-one kalpas ago, in the past, Buddha Vipasyin, the Worthy One, the Perfectly Enlightened One, appeared in the world.
“Thirty-one kalpas ago, Buddha Sikhin and Buddha Visvabhu [6], Worthy Ones and Perfectly Enlightened Ones, appeared in the world.
“In the sixth kalpa of the Auspicious Kalpa, Buddha Krakucchanda, the Worthy One, the Perfectly Enlightened One, appeared in the world.
“In the seventh kalpa, Buddha Kanakamuni, the Worthy One, the Perfectly Enlightened One, appeared in the world.
“In the eighth kalpa, Buddha Kasyapa [7], the Worthy One, the Perfectly Enlightened One, appeared in the world.
“In the ninth kalpa, I, Buddha Sakyamuni, the Worthy One, the Perfectly Enlightened One, appeared in the world.
“In past kalpas, Buddha Vipasyin, Buddha Sikhin, and Buddha Visvabhu taught sila [8], the pure precepts, and the practices that accomplish supreme wisdom.
“In the Auspicious Kalpa, Buddha Krakucchanda, Buddha Kanakamuni, and Buddha Kasyapa likewise taught pure discipline and the Dharma of meditative concentration and liberation. The Dharma I teach is also thus.
“Bhiksus, in the past Buddha Vipasyin belonged to the ksatriya caste. Having aroused pure faith, he renounced the household life and attained perfect enlightenment. Buddha Sikhin and Buddha Visvabhu also belonged to the ksatriya caste. Buddha Krakucchanda, Buddha Kanakamuni, and Buddha Kasyapa belonged to the brahmin caste. I was born in the palace of King Suddhodana, into the ksatriya caste.”
Then, to restate this meaning, the Blessed One spoke these verses:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively. I shall further speak of the family names of the seven Buddhas—the Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Buddha Vipasyin, Buddha Sikhin, and Buddha Visvabhu belonged to the Kaundinya clan [9]. Buddha Krakucchanda, Buddha Kanakamuni, and Buddha Kasyapa belonged to the Kasyapa clan. Sakyamuni Tathagata belongs to the Gautama clan.”
The Blessed One restated this in verse:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! I shall speak of the long and short lifespans of the seven Buddhas—the Tathagatas, Worthy Ones, Perfectly Enlightened Ones.
“Buddha Vipasyin, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for eighty thousand years. Buddha Sikhin, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for seventy thousand years. Buddha Visvabhu, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for sixty thousand years.
Buddha Krakucchanda, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for forty thousand years. Buddha Kanakamuni, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for thirty thousand years. Buddha Kasyapa, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for twenty thousand years.
I transform and deliver sentient beings in the age of the five defilements and live for one hundred years.”
The Blessed One restated this in verse:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively! I shall now speak of the names of the parents, kingdoms, and cities of the seven Tathagata Buddhas.
“The father of Buddha Vipasyin was named Manduma [11], his mother was named Manduma, and the capital was also named Manduma.
“The father of Tathagata Sikhin was named Aruna [12], and his mother was also named Aruna; the capital was named Arunavati [13].
“The father of Tathagata Visvabhu was named Supratidu, his mother was named Prabhavati, and the capital was named Anupama [14].
“The father of Buddha Krakucchanda was named Yajnadatta; the king bore the title Ksama, his mother was named Visakha, and the capital was named Ksama [15].
“The father of Buddha Kanakamuni was named Yajnadattu, his mother was named Uttara; the king bore the title Subha, and the capital was named Subhavati [16].
“The father of Tathagata Kasyapa was named Subrahma, his mother was named Brahmagupta; the king bore the title Krkin, and the capital was named Varanasi [17].
“Now I, the Worthy One, the Perfectly Enlightened One: my father was named Suddhodana, my mother was named Mahamaya, and the capital was named Kapilavastu.”
The Blessed One restated this in verse:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively! I shall speak of the sravaka disciples of the seven Tathagata Buddhas. The greatly wise disciple of Tathagata Vipasyin, the Worthy One, the Perfectly Enlightened One, was named Khemnadetissa [18]; he was foremost among the sravakas.
“The greatly wise disciple of Tathagata Sikhin, the Worthy One, the Perfectly Enlightened One, was named Bhusambhava [19]; he was foremost among the sravakas.
“The greatly wise disciple of Tathagata Visvabhu, the Worthy One, the Perfectly Enlightened One, was named Yasuttara [20]; he was foremost among the sravakas.
“The greatly wise disciple of Tathagata Krakucchanda, the Worthy One, the Perfectly Enlightened One, was named Sanjiva [21]; he was foremost among the sravakas.
“The greatly wise disciple of Tathagata Kanakamuni, the Worthy One, the Perfectly Enlightened One, was named Surunuttara [22]; he was foremost among the sravakas.
“The greatly wise disciple of Tathagata Kasyapa, the Worthy One, the Perfectly Enlightened One, was named Bharadvaja [23]; he was foremost among the sravakas.
“I, the Worthy One, the Perfectly Enlightened One, have a greatly wise disciple named Sariputra [24], who is foremost among the sravakas.”
The Blessed One restated this in verse:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively! I shall speak of the attendant disciples of the seven Tathagata Buddhas.
“The attendant of Tathagata Vipasyin, the Worthy One, the Perfectly Enlightened One, was named Asoka [25].
“The attendant of Tathagata Sikhin, the Worthy One, the Perfectly Enlightened One, was named Ksamakaru [26].
“The attendant of Buddha Visvabhu, the Worthy One, the Perfectly Enlightened One, was named Upasantu [27].
“The attendant of Buddha Krakucchanda, the Worthy One, the Perfectly Enlightened One, was named Buddhayu [28].
“The attendant of Buddha Kanakamuni, the Worthy One, the Perfectly Enlightened One, was named Surotirya [29].
“The attendant of Tathagata Kasyapa, the Worthy One, the Perfectly Enlightened One, was named Sarvamitra [30].
“Now I, the Worthy One, the Perfectly Enlightened One, have an attendant named Ananda [31].”
The Blessed One restated this in verse:
They constantly practiced loving-kindness and compassion,
And accomplished right concentration;
They thoroughly understood the characteristics of all dharmas
And possessed great wisdom.
Gods and humans alike took refuge in and revered them;
Their power of diligence was steadfast;
They completely severed all afflictions
And realized the fruit beyond birth and cessation.
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! I shall speak of the assemblies of sravakas transformed and delivered by the seven Tathagata Buddhas.
“At Tathagata Vipasyin’s first Dharma assembly, sixty-two thousand bhiksus attained arhatship; at his second Dharma assembly, one hundred thousand bhiksus attained arhatship; at his third Dharma assembly, seventy thousand bhiksus attained arhatship.
“At Tathagata Sikhin’s first Dharma assembly, one hundred thousand bhiksus attained arhatship; at his second Dharma assembly, eight billion bhiksus attained arhatship; at his third Dharma assembly, seventy thousand bhiksus attained arhatship.
“At Tathagata Visvabhu’s first Dharma assembly, eighty thousand bhiksus attained arhatship; at his second Dharma assembly, seventy thousand bhiksus attained arhatship; at his third Dharma assembly, sixty thousand bhiksus attained arhatship.
“At Tathagata Krakucchanda’s single Dharma assembly, forty thousand bhiksus attained arhatship.
“At Buddha Kanakamuni’s single Dharma assembly, thirty thousand bhiksus attained arhatship.
“At Buddha Kasyapa’s single Dharma assembly, twenty thousand bhiksus attained arhatship.
“At my present Dharma assembly, one thousand two hundred and fifty bhiksus have attained arhatship.”
The Blessed One restated this in verse:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively! From Buddha Vipasyin, Buddha Sikhin, and Buddha Visvabhu down to my present appearance in the world, our abiding in and upholding the teaching, proclaiming the Dharma, transforming and guiding sentient beings, rules of moral conduct and discipline, receiving and keeping robes and bowls, and seeking realization of bodhi do not differ in any respect.”
The Blessed One spoke these verses:
They devoted themselves to cultivating the Right Path,
The factors of bodhi:
The five faculties and five powers,
The four foundations of mindfulness and four bases of spiritual power;
With the wisdom of great compassion,
The Buddhas awakened themselves and awakened others;
Their majestic virtue and great spiritual powers
Were thus proclaimed.
After speaking these verses, the Blessed One rose from his seat together with the bhiksus and returned to Anathapindika’s Park.
When that night had passed and early morning came, the assemblies of bhiksus left their dwellings and went to the Kaliri Dharma hall. They questioned one another about the Tathagatas of the past who had entered great nirvana, departed far from conceptual proliferation, forever severed samsara, and were without fault. Such great persons, possessing such great wisdom, such moral discipline, such meditative concentration, such liberation, such majestic virtue, and such lineage, descended into the world to benefit beings. This was exceedingly rare and inconceivable.
Knowing the thoughts of the bhiksus, the Blessed One rose from his seat, went to the Kaliri Dharma hall, sat in the lotus posture, and asked the assembly of bhiksus:
“What matter have you been discussing?”
The bhiksus said:
“We have heard that the Tathagatas of the past entered great nirvana, departed far from all conceptual proliferation, severed samsara, and were without fault. Such great persons, possessing such wisdom, such moral discipline, such meditative concentration, such liberation, such majestic virtue, and such lineage, descended into the world to benefit beings. This is exceedingly rare and inconceivable.”
The Buddha asked:
“Bhiksus, why do you speak in this way?”
The bhiksus said to the Buddha:
“The Buddha possesses the pure dharmadhatu, has realized the wisdom of true awakening, and knows all things. We respectfully beseech you to explain.”
The Buddha said:
“Bhiksus, listen attentively. I shall speak of this matter.
“In the past there was a great king named Manduma; his queen was named Mandumati. At that time, Buddha Vipasyin descended from Tusita Heaven into Jambudvipa, entered his mother’s womb, and dwelt within it. He emitted light that universally illuminated all realms of the world, leaving no place in darkness. It reached even the evil destinies and hells, places where the light of the sun and moon could not shine. Wherever the Buddha’s light reached, that place suddenly became brilliantly illuminated. Sentient beings dwelling there saw one another and exclaimed: ‘Why are there other beings here?’”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively. When that great bodhisattva descended from Tusita Heaven into Jambudvipa and entered his mother’s womb, the great earth-dwelling yaksa loudly proclaimed: ‘This great bodhisattva of great majestic virtue, this great person, has relinquished the body of a god and the body of an asura, and dwells within his mother’s womb to receive a human body.’ In succession, the gods of the Four Great Kings, the Trayastrimsa gods, the Yama gods, and on through the Brahma-retinue heavens and others heard this declaration and cried out together: ‘The bodhisattva has descended and entered his mother’s womb. All must gather here.’”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively. When that great bodhisattva descended from Tusita Heaven into Jambudvipa, four great divine princes, replete with majestic virtue, clad in armor and holding bows and blades, protected him. Neither humans nor nonhumans could harm him.”
The Blessed One restated this in verse:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva descended from Tusita Heaven into Jambudvipa and dwelt within his mother’s womb, his body was pure and radiated brilliant light like a mani jewel; his mother’s mind was peaceful and joyful, without affliction.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the bhiksus:
“Listen attentively! When that great bodhisattva descended from Tusita Heaven into Jambudvipa and dwelt within his mother’s womb, never was it heard that his mother experienced sensual defilement or attachment to the five objects of desire, such as forms.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva descended from Tusita Heaven into Jambudvipa and dwelt within his mother’s womb, his mother herself observed the five precepts of a lay follower: first, not to kill living beings; second, not to steal; third, not to engage in sexual activity; fourth, not to speak falsely; and fifth, not to drink intoxicants. The bodhisattva’s mother gave birth to him from her right side. Afterward, she died and was reborn in a heavenly realm.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, the earth trembled. His body was the color of pure gold, free of impurity, and emitted a great light that illuminated every realm in the world. The evil destinies and dark places such as the hells suddenly became brilliantly illuminated. The beings dwelling there saw one another. All were astonished and said: ‘Why are there other beings here?’”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, his mother was not weary and neither sat nor lay down. Possessing the great majestic virtue of a great person, the bodhisattva’s mind was not obscured. His feet did not touch the ground, for the Four Great Heavenly Kings supported the child’s body.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, his body was pure like a precious vaidurya jewel and was unstained by impure substances such as blood, pus, and saliva. It was like a mani jewel or the robes of the heavenly Kausika, to which no dust could adhere.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, two divine princes in the sky poured forth two streams of water, one cool and one warm, to bathe the child.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, he possessed the thirty-two marks, his form was dignified, and his pure eyes could see as far as ten yojanas.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, he gazed toward the Trayastrimsa Heaven. Sakra, lord of the gods, also saw that this child was indeed the body of a Buddha, and immediately held a white parasol above him. Cold, heat, wind, dust, and every harmful thing could not invade him.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, the queen mother, wet nurse, foster mother, and palace attendants surrounded him to guard and protect him, bathe him, anoint him with fragrances, and attend to him perfectly.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, his dignified form possessed the thirty-two marks. King Manduma immediately summoned a physiognomist to examine the child’s marks. That brahmin reported: ‘If he remains at home, he will receive the consecration rite, occupy the station of a wheel-turning monarch, and rule the entire world. He will have a thousand sons of majestic virtue and fearlessness and will subdue other armies without the use of weapons, bows, or swords. If he renounces the household life and cultivates the path, he will certainly become a Perfectly Enlightened One.’”
The Blessed One spoke these verses:
He will rule all four continents
And beget one thousand princes;
If he renounces the household life and cultivates the path,
He will immediately realize unsurpassed enlightenment.”
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! When that great bodhisattva was born from his mother’s right side, his body was the color of pure gold, and his features were dignified, like a lotus growing in water yet unstained by dust. Beings of every kind gazed upon him without weariness. The sounds he uttered were gentle, soft, elegant, and fluent, like the song of the kavila bird in the Snow Mountains. This bird greatly delights in eating flowers and sings with an elegant, gentle voice. Sentient beings who hear its song are all delighted. The voice and speech of the child were likewise.”
The Blessed One spoke these verses:
After speaking these verses, the Blessed One told the assembly of bhiksus:
“Listen attentively! Even as a child, that great bodhisattva had departed far from deceit and falsehood. His mind was upright and pure; awakening himself and awakening others, he always practiced the true Dharma. Everyone honored and served him, just as Lord Sakra reveres his parents. For this reason, he was named Vipasyin.”
The Blessed One spoke these verses:
Notes:
[1]. Chinese version: The Buddha Speaks the Sutra of the Seven Buddhas, translated by Fatian in the Song dynasty (Taisho I, No. 2, pp. 150a–154b). Reference: The Buddha Speaks the Dirgha Agama Sutra, jointly translated by Buddhayasas and Zhu Fonian during the Hongshi era of the Later Qin, “Chapter One, the First Great Origins Sutra,” Taisho I, No. 1(1), pp. 1b–10c.
[2]. No. 2: 祇樹給孤獨園, “Jeta Grove, Anathapindika’s Park”; No. 1(1): 祇樹花林窟與大比丘衆千二百五十人俱, “the Flower Grove Hall in Jeta Grove, together with an assembly of one thousand two hundred and fifty great bhiksus.”
[3]. Bhiksu 苾芻; No. 1(1): bhiksu 比丘.
[4]. The original reads 持鉢食時, “when taking their bowls to eat”; more precisely, “after finishing the meal.” See “The Sutra of the Great Fundamental Causes,” n. 3.
[5]. No. 2: 詣迦里梨道場，共坐思惟, “went to the Kaliri Dharma hall and sat together reflecting.” No. 1(1): 於乞食後集花林堂各共議言, “After almsround, they gathered in the Flower Grove Hall and discussed together, saying:”
[6]. Visvabhu 毘舍浮; No. 1(1): Visvabha 毘舍婆.
[7]. Kasyapa 迦葉波; No. 1(1): Kasyapa 迦葉.
[8]. Sila 尸羅, a transcription of Sanskrit śīla or Pali sīla.
[9]. Kaundinya 憍陳; No. 1(1): Kolijna 拘利若.
[10]. The passage in No. 2 concerning the long and short lifespans of the seven Tathagata Buddhas differs from No. 1(1) as follows. No. 2 reads: 爾時世尊說此偈已，告苾芻眾言，汝等諦聽，我今復說七佛如來，應等正覺壽量長短, “After the Blessed One had spoken these verses, he told the assembly of bhiksus: ‘Listen attentively!
I shall now speak of the long and short lifespans of the seven Tathagata Buddhas, the Worthy Ones, the Perfectly Enlightened Ones.’ Buddha Vipasyin, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for eighty thousand years ... down to: ‘I transform sentient beings in the age of the five defilements and live for one hundred years.’ The Blessed One then restated this in verse: ‘Tathagata Vipasyin, Sikhin, and Visvabhu; Buddha Krakucchanda, Kanakamuni, and Kasyapa.
Whenever the Buddhas appeared, their lives accorded with the human lifespan: eighty thousand, then seventy thousand, sixty thousand, descending to forty thousand; thirty thousand, then twenty thousand. Buddha Sakyamuni is likewise: appearing in the age of the five defilements, when humankind lives one hundred years.’ By comparison, the corresponding passage in No. 1(1) does not contain these opening sentences, but only: ‘You should know.’ It then discusses the long and short lifespans of the seven Tathagatas.
No. 2 says that Buddha Vipasyin, the Worthy One, the Perfectly Enlightened One, appeared in the world and lived for eighty thousand years, whereas No. 1(1) says that in the time of Buddha Vipasyin, humankind lived for eighty thousand years; the same applies successively to the other six Buddhas. The general meaning of the verses is the same, but the wording differs greatly.
[11]. The father, mother, and city all bore the name Manduma 滿度摩; No. 1(1): Bandhu 盤頭.
[12]. The father’s name was Aruna 阿嚕拏; No. 1(1): “Bright Sign” 明相, or “Approaching Dawn” 將曉 (Aruna 阿盧那).
[13]. The names of the mother and the capital at that time were Arunavati 阿嚕…帝 or Arunavati 阿嚕拏縛帝; No. 2: the mother was “Radiant” 光耀 and the city “Luminous Sign” 光相.
[14]. Supratidu 穌鉢囉底都, Prabhavati 鉢囉婆嚩底, Anupama 阿努鉢麼; No. 1(1): “Good Lamp” 善燈, “Commended Discipline” 稱戒, and “Incomparable” 無喻.
[15]. The father was named Yajnadatta 野倪也那多, the mother Visakha 尾舍佉, the king at that time bore the title Ksama 殺謨殺摩, and the city was Ksama 殺摩; No. 1(1): the father was named “Sacrificial Attainment” 祀得, the mother “Good Branch” 善枝, the king bore the title “Peaceful Harmony” 安和, and the city was “Peaceful Harmony” 安和城.
[16]. The father was named Yajnadattu 野倪也那睹, the mother Uttara 烏多囉, the king at that time bore the title Subha 輸部, and the city was Subhavati 輸婆縛帝; No. 1(1): the father was named “Great Virtue” 大德, the mother “Excellent Goodness” 善勝, the king at that time bore the title “Purity” 清淨, and the capital was named “Purity” 清淨城.
[17]. The father was named Subrahma 穌沒囉賀摩, the mother Brahmagupta 沒囉賀摩虞鉢多, the king at that time bore the title Krkin 訖里計, and the city was Varanasi 波羅奈; No. 1(1): the father was named “Brahma Virtue” 梵德, the mother “Lord of Wealth” 財主, and the king at that time was Krkin 汲毗; the city was Varanasi 波羅奈, as in No. 2.
[18]. Khemnadetissa 欠拏底寫; No. 1(1): there were two disciples, Khanda 騫茶 (or 騫荼) and Tissa 提舍 (or 躓沙).
[19]. Bhusambhava 部三婆縛; No. 1(1): Abhibhu 阿毗浮 and Sambhava 三婆婆.
[20]. Yasuttara 野輸大多囉; No. 1(1): Phu-du 扶遊 and Uttama 鬱多摩.
[21]. Sanjiva 散爾縛; No. 1(1): Sani 隡尼 and Vilau 毗樓.
[22]. Surunuttara 穌嚕拏多囉; No. 1(1): Subhana 舒盤那 and Uttarau 鬱多樓.
[23]. Bharadvaja 婆羅特縛惹; No. 1(1): Tissa 提舍 and Bharava 婆羅婆.
[24]. Sariputra 舍利弗; No. 1(1), in addition to Sariputra 舍利弗, also lists Maudgalyayana 目揵連.
[25]. Asoka 阿輸迦; No. 1(1): “Sorrowless” 無憂.
[26]. Ksamakaru 殺摩迦嚕; No. 1(1): “Practice of Patience” 忍行.
[27]. Upasantu 烏波扇睹; No. 1(1): “Quiescent Cessation” 寂滅.
[28]. Buddhayu 沒提踰; No. 1(1): “Good Awakening” 善覺.
[29]. Surotirya 穌嚕帝里野; No. 1(1): “Peaceful Harmony” 安和.
[30]. Sarvamitrasa 薩里縛蜜怛邋囉; No. 1(1): “Good Friend” 善友.
[31]. Ananda 阿難陀; No. 1(1) has the same name.
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