七佛父母姓字經

Thus have I heard^[2]:

At one time, the Buddha was dwelling in the country of Śrāvastī. In that country there was a woman who had a son named Vô Diên, and on his account she was called Mother of Vô Diên^[3]. The Buddha, together with five hundred Bhikṣus^[4], came to the house of Lady Vô Diên and sat down to receive the meal in the upper hall. After the meal had been taken^[5], about ten Bhikṣus, in a secluded place^[6], discussed with one another: The Buddha is the one whom we revere; his divine majesty is boundless, and he transforms freely according to his will. How could he not know the Buddhas of the past and the Buddhas of the future—their lifespans, their names and family lineages, the names of their fathers and mothers, how many disciples they had, their practice and their teachings?

With his divine ear the Buddha heard the Bhikṣus discussing this matter; he came and asked:

"O Bhikṣus, of what matter are you speaking?"

The Bhikṣus replied:

"We were thinking that the Buddha possesses supreme spiritual powers, marvelous virtue, and far-reaching understanding, such that no one can surpass him. The Buddha knows clearly the Buddhas of the past and the Buddhas of the future—their lifespans, their names and family lineages, the names of their fathers and mothers, how many disciples they had, their practice and the resolve of their teaching-commands."

The Buddha said:

"Excellent! Excellent! It is indeed so. You who practice the Dharma of the Śramaṇa should keep in mind such wholesome matters. Do you wish to hear the names and family lineages of the Buddhas of the past, together with their parents and their disciples?"

The Bhikṣus replied:

"We wish to hear."

The Buddha taught:

"O Bhikṣus, listen carefully! The first Buddha was named Duy-vệ^[7]; since he entered Nirvāṇa, ninety-one kalpas have now passed. The second Buddha was named Thức^[8]; since he entered Nirvāṇa, thirty-one kalpas have likewise now passed. The third Buddha was named Tùy-diệp^[9]; since he entered Nirvāṇa, thirty-one kalpas have now passed. In the Phi-địa-la^[10] kalpa there will be one thousand Buddhas: the first named Buddha Câu-lâu-tần^[11], the second named Buddha Câu-na-hàm Mâu-ni^[12], the third named Buddha Ca-diếp^[13], and the fourth being I, Buddha Śākyamuni.

"Buddha Duy-vệ was of the family Câu-lân^[14]. Buddha Thức was also of the family Câu-lân. Buddha Tùy-diệp was also of the family Câu-lân. Buddha Câu-lâu-tần was of the family Ca-diếp. Buddha Câu-na-hàm Mâu-ni was also of the family Ca-diếp. Buddha Ca-diếp was also of the family Ca-diếp. Now I, Buddha Śākyamuni, am of the family Gautama^[15].

"Buddha Duy-vệ was of the Kṣatriya line. Buddha Thức was also of the Kṣatriya line. Buddha Tùy-diệp was also of the Kṣatriya line. Buddha Câu-lâu-tần was of the Brahmin line. Buddha Câu-na-hàm Mâu-ni was also of the Brahmin line. Buddha Ca-diếp was also of the Brahmin line. Now I, Buddha Śākyamuni, am of the Kṣatriya line.

"Buddha Duy-vệ's father was named Bàn-biểu^[16], a king of the Kṣatriya line; his mother was named Bàn-đầu-mạt-đà^[17]; he reigned over a country named Sát-mạt-đề^[18].

"Buddha Thức's father was named A-luân-noa^[19], a king of the Kṣatriya line; his mother was named Ba-la-ha-việt-đề^[20]; he reigned over a country named A-lâu-na-hòa-đề^[21].

"Buddha Tùy-diệp's father was named Tu-ba-la-đề-hòa^[22], a king of the Kṣatriya line; his mother was named Da-xa-việt-đề^[23]; he reigned over a country named A-nâu-ưu-ma^[24]. Buddha Câu-lâu-tần's father was named A-chi-vi-đâu^[25], of the Brahmin line; his mother was named Tùy-xá-ca^[26]. The country was named Luân-ha-lợi-đề-na^[27]. The king's title was Tu-ha-đề^[28].

"Buddha Câu-na-hàm Mâu-ni's father was named Gia-thiểm-bát-đa^[29], of the Brahmin line; his mother was named Uất-đa-la^[30]; the country was named Sai-ma-việt-đề^[31]. The king's title was Sai-ma^[32].

"Buddha Ca-diếp's father was named A-chi-đạt-da^[33], of the Brahmin line; his mother was named Đàn-na-việt-đề-da^[34]; the country's title was Ba-la-tư^[35]. The king's title was Kỳ-thậm-đọa^[36].

"Now, my own—I, Buddha Śākyamuni—father was named Duyệt-đầu-đàn^[37], a king of the Kṣatriya line; my mother was named Mahāmāyā^[38]. The country was named Ca-duy-la-vệ^[39]; the great king of a former generation was named Bàn-đề^[40].

"Buddha Duy-vệ lived eighty thousand years^[41]. Buddha Thức lived seventy thousand years^[42]. Buddha Tùy-diệp lived sixty thousand years^[43]. Buddha Câu-lâu-tần lived forty thousand years^[44]. Buddha Câu-na-hàm Mâu-ni lived thirty thousand years^[45]. Buddha Ca-diếp lived twenty thousand years^[46]. I, Buddha Śākyamuni, live around one hundred years.

"Buddha Duy-vệ's son was named Tu-viết-đa-kiện-đa^[47]. Buddha Thức's son was named A-đâu-la^[48]. Buddha Tùy-diệp's son was named Tu-ba-la-viết^[49]. Buddha Câu-lâu-tần's son was named Uất-đa-la^[50]. Buddha Câu-na-hàm Mâu-ni's son was named Đọa-di-đa-tiên-na^[51]. Buddha Ca-diếp's son was named Sa-đa-hòa^[52]. Now, my son, I, Buddha Śākyamuni, is named La-vân^[53].

"Buddha Duy-vệ attained the Way and became a Buddha beneath the Ba-đa-la tree^[54]. Buddha Thức attained the Way and became a Buddha beneath the Phân-đồ-lợi tree^[55]. Buddha Tùy-diệp attained the Way and became a Buddha beneath the Tát-la tree^[56].

Buddha Câu-lâu-tần attained the Way and became a Buddha beneath the Tư-lợi tree^[57]. Buddha Câu-na-hàm Mâu-ni attained the Way and became a Buddha beneath the Ô-tạm tree^[58]. Buddha Ca-diếp attained the Way and became a Buddha beneath the Ni-câu-loại tree^[59].

Now I became Buddha Śākyamuni beneath the A-bái-đa tree^[60]. The attendant of Buddha Duy-vệ was named A-luân^[61]. The attendant of Buddha Thí was named Sai-ma-yết^[62].

The attendant of Buddha Tùy-diệp was named Phục-chi-diệp^[63]. The attendant of Buddha Câu-lâu-tần was named Phù-đề^[64]. The attendant of Buddha Câu-na-hàm Mâu-ni was named Tát-chất^[65].

The attendant of Buddha Ca-diếp was named Tát-ba-mật^[66]. My attendant, I, Buddha Śākyamuni, was named Ānanda^[67].^[68]

"Buddha Duy-vệ had a foremost disciple named Tắc and a second named Chất-hàm^[69]. Buddha Thức had a foremost disciple named A-tỷ-vụ and a second named Tam-tham^[70]. Buddha Tùy-diệp had a foremost disciple named Phật-đề and a second named Uất-đa^[71]. Buddha Câu-lâu-tần had a foremost disciple named Tăng-kỳ and a second named Duy-lưu^[72]. Buddha Câu-na-hàm Mâu-ni had a foremost disciple named Chuyển Luân and a second named Uất-đa^[73]. Buddha Ca-diếp had a foremost disciple named Chất-da-luân and a second named Ba-đạt-hòa^[74]. Now my foremost disciple, I, Buddha Śākyamuni, is Śāriputra, and the second is named Mahāmaudgalyāyana^[75].

"Buddha Duy-vệ delivered three assemblies of sūtra-teaching for the Bhikṣus. At the first assembly of sūtra-teaching, one hundred thousand Bhikṣus attained the fruit of Arhatship. At the second assembly of sūtra-teaching, ninety thousand Bhikṣus attained the fruit of Arhatship. At the third assembly of sūtra-teaching, eighty thousand Bhikṣus attained the fruit of Arhatship.

"Buddha Thức likewise had three assemblies of sūtra-teaching. At the first assembly of sūtra-teaching, ninety thousand Bhikṣus attained the fruit of Arhatship. At the second assembly of sūtra-teaching, eighty thousand Bhikṣus attained the fruit of Arhatship. At the third assembly of sūtra-teaching, seventy thousand Bhikṣus attained the fruit of Arhatship.

"Buddha Tùy-diệp had two assemblies of sūtra-teaching. At the first assembly of sūtra-teaching, seventy thousand Bhikṣus attained the fruit of Arhatship. At the second assembly of sūtra-teaching, sixty thousand Bhikṣus attained the fruit of Arhatship.

"Buddha Câu-lâu-tần taught the Dharma in one assembly, and forty thousand Bhikṣus attained the fruit of Arhatship.

"Buddha Câu-na-hàm Mâu-ni taught the Dharma in one assembly, and thirty thousand Bhikṣus attained the fruit of Arhatship.

"Buddha Ca-diếp taught the Dharma in one assembly, and twenty thousand Bhikṣus attained the fruit of Arhatship.

"I, Buddha Śākyamuni, taught the Dharma in one assembly, and one thousand two hundred and fifty Bhikṣus all attained the fruit of Arhatship."

The Buddha said to the Bhikṣus:

"The wisdom of the Buddha cannot be measured nor fully extolled. You should uphold and retain what concerns the appearance, the parents, the kings, and the teaching and transformation of the seven Buddhas."

The Buddha further taught the Bhikṣus:

"The sūtras and the Vinaya cannot but be studied. The Way of the Dharma cannot but be practiced. The Buddha is like the one who steers a boat upon the great ocean: thousands upon tens of thousands of people all rely upon the steersman to cross the sea. The Buddha teaches everyone to practice the wholesome Dharma, to attain the fruit of the Way, and to liberate the world—it is just like this."

The Bhikṣus, having heard this sūtra, rejoiced, paid homage, and then withdrew.

ANNOTATIONS

^[1]. Chinese text: Thất Phật phụ mẫu tánh tự kinh (Sūtra on the Family Names of the Parents of the Seven Buddhas), translator unknown, during the Former Wei period. Taishō I, No. 4, pp. 159a-160a. Cross-reference: Phật thuyết Trường A-hàm kinh (The Dīrgha Āgama Sūtra Spoken by the Buddha), in the Hằng-thỉ year of the Later Qin, translated jointly by Buddhayaśas and Zhu Fonian, 'Part One, the First, the Great Origin Sūtra, the First.' Taishō I, No. 1⁽¹⁾, pp. 1a-10c.

^[2]. Original Chinese: Văn như thị 聞 如 是.

^[3]. Vô Diên Mẫu 無 延 母, transliteration of Mṛgāramātṛ (Pāli: Migāramātu), translated as Lộc Tử Mẫu 廘 子 母 (Mother of Mṛgāra), that is, Lady Tỳ-xá-khư (Pāli: Visākhā).

^[4]. Ngũ bách Tỳ-kheo 五 百 比 丘 (five hundred Bhikṣus); No. 1⁽¹⁾: Tỳ-kheo chúng thiên ngũ bách nhị thập nhơn 大 比 丘 眾 千 二 百 五 十 人 (an assembly of great Bhikṣus of one thousand two hundred and fifty persons).

^[5]. Chinese: phạn dĩ 飯 已 (after the meal had been taken); No. 1⁽¹⁾: Ư khất thực hậu 於 乞 食 後 (after the alms-round).

^[6]. Chinese: ư bình xứ 於 屏 處 (in a secluded place); No. 1⁽¹⁾: in the Hoa-lâm Hall 花 林 堂.

^[7]. Duy-vệ 維 衛; No. 1⁽¹⁾: Tỳ-Bà-Thi 毗 婆 尸.

^[8]. Thức 式; No. 1⁽¹⁾: Thi-khí 尸 棄.

^[9]. Tùy-diệp 隨 葉; No. 1⁽¹⁾: Tùy-xá-bà 毗 舍 婆.

^[10]. Phi-địa-la kiếp 披 地 羅 劫; No. 1⁽¹⁾: Hiền kiếp 賢 劫 (the Bhadrakalpa).

^[11]. Câu-lâu-tần 拘 樓 秦; No. 1⁽¹⁾: Câu-lâu-tôn 拘 樓 孫.

^[12]. Câu-na-hàm-Mâu-ni 拘 那 含 牟 尼.

^[13]. Ca-diếp 迦 葉.

^[14]. Câu-lân 拘 鄰; No. 1⁽¹⁾: Câu-lị-nhã 拘 利 若.

^[15]. Cù-đàm 瞿 曇; Pāli: Gotama.

^[16]. Bàn-biểu 槃 裱; No. 1⁽¹⁾: Bàn-đầu 槃 頭.

^[17]. Bàn-đầu-mạt-đà 槃 頭 末 陀; No. 1⁽¹⁾: Bàn-đầu-bà-đề 槃 頭 婆 提.

^[18]. Sát-mạt-đề 殺 末 提; No. 1⁽¹⁾: Bàn-đầu-bà-đề 槃 頭 婆 提.

^[19]. A-luân-noa 阿 輪 拏; No. 1⁽¹⁾: Minh Tướng 明 相.

^[20]. Ba-la-ha-việt-đề 波 羅 呵 越 提; No. 1⁽¹⁾: Quang Diệu 光 妙.

^[21]. A-lâu-na-hòa-đề 阿 樓 那 惒 提; No. 1⁽¹⁾: Quang Tướng 光 相.

^[22]. Tu-ba-la-đề-hòa 須 波 羅 提 惒; No. 1⁽¹⁾d: Thiện Đăng 善 燈.

^[23]. Da-xá-việt-đề 耶 舍 越 提; No. 1⁽¹⁾: Xứng Giới 稱 戒.

^[24]. A-nâu-ưu-ma 阿(...)憂 摩; No. 1⁽¹⁾: Vô Dụ 無 喻.

^[25]. A-chi-vi-đâu 阿 枝 違 兜; No. 1⁽¹⁾: Tự Đắc 祀 得.

^[26]. Tùy-xá-ca 隨 舍 迦; No. 1⁽¹⁾: Thiện Chi 善 枝.

^[27]. Luân-ha-lợi-đề-na 輪 訶 唎 提 那; No. 1⁽¹⁾: An Hòa thành 安 和 城 (the city of An Hòa).

^[28]. Tu-ha-đề 須 訶 提; No. 1⁽¹⁾: An Hòa 安 和.

^[29]. Da-thiểm-bát-đa 耶 睒 鉢 多; No. 1⁽¹⁾d: Đại Đức 大 德.

^[30]. Uất-đa-la 鬱 多 羅; No. 1⁽¹⁾: Thiện Thắng 善 勝.

^[31]. Sai-ma-việt-đề 差 摩 越 提 (perhaps Skt. Kṣemavatī; Pāli: Khemavātī); No. 1⁽¹⁾: Thanh Tịnh thành 清 淨 城 (the city of Purity).

^[32]. Sai-ma 差 摩 (perhaps Skt. Kṣema; Pāli: Khema); No. 1⁽¹⁾: Thanh Tịnh 清 淨.

^[33]. A-chi-đạt-da 阿 枝 達 耶; No. 1⁽¹⁾: Phạm Đức 梵 德.

^[34]. Đàn-na-việt-đề-da 檀 那 越 提 耶; No. 1⁽¹⁾: Tài Chủ 財 主.

^[35]. Ba-la-tư 波 羅 私; No. 1⁽¹⁾: Ba-la-nại 波 羅 奈 城.

^[36]. Kỳ-thậm-đọa 其 甚 墮; No. 1⁽¹⁾: Cấp-tỳ 汲 毗.

^[37]. Duyệt-đầu-đàn 閱 頭 檀; No. 1⁽¹⁾: Tịnh Phạn 淨 飯.

^[38]. Ma-ha Ma-da 摩 訶 摩 耶; No. 1⁽¹⁾: Đại Thanh Tịnh Diệu 大 清 淨 妙.

^[39]. Ca-duy-la-vệ 迦 維 羅 衛; No. 1⁽¹⁾: Ca-tì-la-vệ 迦 毗 羅 衛.

^[40]. Bàn-đề 槃 提; unclear.

^[41]. No. 4: the lifespan of the Buddha; but No. 1⁽¹⁾: the lifespan of humankind at that time.

^[42]. See note 41.

^[43]. No. 1⁽¹⁾: the people of that time lived seventy thousand years.

^[44]. See note 41.

^[45]. See note 41.

^[46]. See note 41.

^[47]. Tu-viết-đa-kiện-đa 須 曰 多 鞬 陀; No. 1⁽¹⁾: Phương Ưng 方 膺.

^[48]. A-đâu-la 阿 兜 羅; No. 1⁽¹⁾, ibid.: Vô Lượng 無 量.

^[49]. Tu-ba-la-viết 須 波 羅 曰; No. 1⁽¹⁾, ibid.: Diệu Giác 妙 覺.

^[50]. Uất-đa-la 鬱 多 羅; No. 1⁽¹⁾, ibid.: Thượng Thắng 上 勝.

^[51]. Đọa-di-đà-tiên-na 墮 夷 陀 先 那; No. 1⁽¹⁾, ibid.: Đạo Sư 道 師.

^[52]. Sa-đa-hòa 沙 多 和; No. 1⁽¹⁾, ibid.: Tập Quân 集 軍.

^[53]. La-vân 羅 云; No. 1⁽¹⁾, ibid.: La-Hầu-La 羅 候 羅.

^[54]. Ba-đà-la 波 陀 羅; No. 1⁽¹⁾, ibid.: Ba-ba-la 波 波 羅.

^[55]. Phân-đồ-lị 分 塗 利; No. 1⁽¹⁾, ibid.: Phân-đà-lị 分 陀 利.

^[56]. Tát-la 薩 羅; No. 1⁽¹⁾, ibid.: Bà-la 婆 羅.

^[57]. Tư-lợi 斯 利; No. 1⁽¹⁾, ibid.: Thi-lị-sa 尸 利 沙.

^[58]. Ô-tạm 烏 暫; No. 1⁽¹⁾, ibid.: Ô-tạm-bà-la 烏 暫 婆 羅.

^[59]. Ni-câu-loại 尼 拘 纇; No. 1⁽¹⁾, ibid.: Ni-câu-luật 尼 拘 律.

^[60]. A-bái-đa 阿 沛 多; No. 1⁽¹⁾, ibid.: Bát-đa 鉢 多.

^[61]. A-luân 阿 輪; No. 1⁽¹⁾, ibid.: Vô Ưu 無 優.

^[62]. Sai-ma-yết 差 摩 竭; No. 1⁽¹⁾, ibid.: Nhẫn-Hành 忍 行.

^[63]. Phục-chi-diệp 復 枝 葉; No. 1⁽¹⁾, ibid.: Tịch Diệt 寂 滅.

^[64]. Phù-đề 浮 提; No. 1⁽¹⁾, ibid.: Thiện Giác 善 覺.

^[65]. Tát-chất 薩 質; No. 1⁽¹⁾, ibid.: An Hòa 安 和.

^[66]. Tát-ba-mật 薩 波 蜜; No. 1⁽¹⁾, ibid.: Thiện Hữu 善 友.

^[67]. A-nan 阿 難; No. 1⁽¹⁾, ibid.: A-nan 阿 難.

^[68]. No. 4: this passage (from "the attendant" to "Ānanda") refers to the attendants of the Buddhas. But according to text No. 1⁽¹⁾, it refers instead to the sons of the Buddhas. Here, if we compare the two passages on this topic, we find points of similarity and difference as noted above.

^[69]. Tắc and Chất-hàm 塞 and 質 含; No. 1⁽¹⁾, ibid.: Khiên-trà and Đề-xá 騫 茶 and 提 舍.

^[70]. A-tỷ-vụ and Tam-tham 阿 比 務 and 三 參; No. 1⁽¹⁾, ibid.: A-tỳ-phù and Tam-bà-bà 阿 毗 浮 and 三 婆 婆.

^[71]. Phật-đề and Uất-đa 佛 提 and 鬱 多; No. 1⁽¹⁾, ibid.: Phò-du and Uất-đa-ma 扶 遊 and 鬱 多 摩.

^[72]. Tăng-kỳ and Duy-lưu 僧 耆 and 維 留; No. 1⁽¹⁾, ibid.: Tát-ni and Tì-lâu 薩 尼 and 毗 樓.

^[73]. Chuyển Luân and Uất-đa 轉 輪 and 鬱 多; No. 1⁽¹⁾, ibid.: Thư-bàn-na and Uất-đa-lâu 舒 盤 那 and 鬱 多 樓.

^[74]. Chất-da-luân and Ba-đạt-hòa 質 耶 輪 and 波 達 和; No. 1⁽¹⁾, ibid.: Đề-xá and Bà-la-bà 提 舍 and 婆 羅 婆.

^[75]. Xá-lợi-phất-la and Ma-ha Mục-kiền-liên 舍 利 弗 羅 and 摩 訶 目 乾 連; No. 1⁽¹⁾, ibid.: Xá-lợi-phất and Mục-kiền-liên 舍 利 弗 and 目 乾 連.