七佛父母姓字經

Thus have I heard^[2]:

At one time, the Buddha was in the country of Śrāvastī. In that country there was a woman whose son was named Mṛgāra, and thus she was called the Mother of Mṛgāra^[3]. The Buddha, together with five hundred Bhikṣus^[4], came to the house of the Mother of Mṛgāra and sat to receive the meal upon the terrace. After the meal had been received^[5], about ten Bhikṣus, in a secluded place^[6], discussed among themselves: The Buddha is the one whom we revere, of immeasurable spiritual majesty, transforming freely according to his will. How could he not know the Buddhas of the past and the Buddhas of the future, together with their lifespans, the names of their parents, 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, what are you discussing?"

The Bhikṣus replied:

"We were thinking that the Buddha possesses supreme spiritual powers, marvelous virtue, and lofty understanding, such that no one can surpass him. The Buddha knows clearly the Buddhas of the past and the Buddhas of the future, together with their lifespans, the names of their parents, how many disciples they had, their practice, and the intent of their teaching-commands."

The Buddha said:

"Excellent! Excellent! It is just so. You who practice the Dharma of the Śramaṇa should remember and reflect upon such wholesome matters. Do you wish to hear the names of the Buddhas of the past, together with their parents and disciples?"

The Bhikṣus replied:

"We wish to hear."

The Buddha taught:

"Listen attentively! The first Buddha was named Vipaśyin^[7]; since he entered Nirvāṇa, ninety-one kalpas have passed. The second Buddha was named Śikhin^[8]; since he entered Nirvāṇa, thirty-one kalpas have also passed. The third Buddha was named Viśvabhū^[9]; since he entered Nirvāṇa, thirty-one kalpas have passed. In the Phidira kalpa^[10] there will be a thousand Buddhas: the first named Buddha Krakucchanda^[11], the second Buddha named Kanakamuni^[12], the third named Buddha Kāśyapa^[13], and the fourth being I, the Buddha Śākyamuni.

"Buddha Vipaśyin was of the Kauṇḍinya clan^[14]. Buddha Śikhin was also of the Kauṇḍinya clan. Buddha Viśvabhū was also of the Kauṇḍinya clan. Buddha Krakucchanda was of the Kāśyapa clan. Buddha Kanakamuni was also of the Kāśyapa clan. Buddha Kāśyapa was also of the Kāśyapa clan. Now I, the Buddha Śākyamuni, am of the Gautama clan^[15].

"Buddha Vipaśyin was of the Kṣatriya lineage. Buddha Śikhin was also of the Kṣatriya lineage. Buddha Viśvabhū was also of the Kṣatriya lineage. Buddha Krakucchanda was of the Brāhmaṇa lineage. Buddha Kanakamuni was also of the Brāhmaṇa lineage. Buddha Kāśyapa was also of the Brāhmaṇa lineage. As for now, I, the Buddha Śākyamuni, am of the Kṣatriya lineage.

"Buddha Vipaśyin's father was named Bandhumat,^[16] a king of the Kṣatriya lineage; his mother was named Bandhumatī^[17], and they reigned over the country named Kṣamatī^[18].

"Buddha Śikhin's father was named Aruṇa^[19], a king of the Kṣatriya lineage; his mother was named Prabhāvatī^[20], and they reigned over the country named Aruṇavatī^[21].

"Buddha Viśvabhū's father was named Supratīta^[22], a king of the Kṣatriya lineage; his mother was named Yaśovatī^[23], and they reigned over the country named Anupama^[24]. Buddha Krakucchanda's father was named Agnidatta^[25], of the Brāhmaṇa lineage; his mother was named Viśākhā^[26]. The country was named Khārideṇa^[27]. The king bore the title Suhotra^[28].

"Buddha Kanakamuni's father was named Yajñadatta^[29], of the Brāhmaṇa lineage; his mother was named Uttarā^[30], and the country was named Kṣemavatī^[31]. The king bore the title Kṣema^[32].

"Buddha Kāśyapa's father was named Agnidāya^[33], of the Brāhmaṇa lineage; his mother was named Dhanavatīyā^[34], and the country bore the name Bārāṇasī^[35]. The king bore the title Gṛddha^[36].

"Now, as for me, the Buddha Śākyamuni, my father is named Śuddhodana^[37], a king of the Kṣatriya lineage; my mother is named Mahāmāyā^[38]. The country is named Kapilavastu^[39], and the Great King of the former generation was named Bandhi.^[40]

"Buddha Vipaśyin lived eighty thousand years^[41]. Buddha Śikhin lived seventy thousand years^[42]. Buddha Viśvabhū lived sixty thousand years^[43]. Buddha Krakucchanda lived forty thousand years^[44]. Buddha Kanakamuni lived thirty thousand years^[45]. Buddha Kāśyapa lived twenty thousand years^[46]. I, the Buddha Śākyamuni, live about one hundred years, more or less.

"Buddha Vipaśyin's son was named Suvijātaskandha^[47]. Buddha Śikhin's son was named Atula^[48]. Buddha Viśvabhū's son was named Suprabuddha^[49]. Buddha Krakucchanda's son was named Uttara^[50]. Buddha Kanakamuni's son was named Drāviḍasena^[51]. Buddha Kāśyapa's son was named Sārthavāha^[52]. Now my son, that of the Buddha Śākyamuni, is named Rāhula^[53].

"Buddha Vipaśyin attained the Way and became a Buddha beneath the Pāṭala tree^[54]. Buddha Śikhin attained the Way and became a Buddha beneath the Puṇḍarīka tree^[55]. Buddha Viśvabhū attained the Way and became a Buddha beneath the Sāla tree^[56].

Buddha Krakucchanda attained the Way and became a Buddha beneath the Śirīṣa tree^[57]. Buddha Kanakamuni attained the Way and became a Buddha beneath the Udumbara tree^[58]. Buddha Kāśyapa attained the Way and became a Buddha beneath the Nyagrodha tree^[59].

Now I became the Buddha Śākyamuni beneath the Apaita tree^[60]. The attendant of Buddha Vipaśyin was named Aruṇa^[61]. The attendant of Buddha Śikhin was named Kṣemaṅkara^[62].

The attendant of Buddha Viśvabhū was named Phukṣaya^[63]. The attendant of Buddha Krakucchanda was named Buddhi^[64]. The attendant of Buddha Kanakamuni was named Sarvattha^[65].

The attendant of Buddha Kāśyapa was named Sarvamitra^[66]. As for me, the Buddha Śākyamuni, my attendant is named Ānanda^[67].^[68]

"Buddha Vipaśyin had a foremost disciple named Saka and a second named Jitaṃ^[69]. Buddha Śikhin had a foremost disciple named Abhibhū and a second named Saṃbhava^[70]. Buddha Viśvabhū had a foremost disciple named Buddhi and a second named Uttara^[71]. Buddha Krakucchanda had a foremost disciple named Saṃghin and a second named Vidhura^[72]. Buddha Kanakamuni had a foremost disciple named Cakravartin and a second named Uttara^[73]. Buddha Kāśyapa had a foremost disciple named Tiṣyacakra and a second named Bhāradvāja^[74]. Now my own foremost disciple, that of the Buddha Śākyamuni, is Śāriputra, and the second is named Mahāmaudgalyāyana^[75].

"Buddha Vipaśyin preached the sūtras in three assemblies for the Bhikṣus. In the first sūtra-preaching assembly, one hundred thousand Bhikṣus attained the fruit of Arhat. In the second sūtra-preaching assembly, ninety thousand Bhikṣus attained the fruit of Arhat. In the third sūtra-preaching assembly, eighty thousand Bhikṣus attained the fruit of Arhat.

"Buddha Śikhin also had three sūtra-preaching assemblies. In the first sūtra-preaching assembly, ninety thousand Bhikṣus attained the fruit of Arhat. In the second sūtra-preaching assembly, eighty thousand Bhikṣus attained the fruit of Arhat. In the third sūtra-preaching assembly, seventy thousand Bhikṣus attained the fruit of Arhat.

"Buddha Viśvabhū had two sūtra-preaching assemblies. In the first sūtra-preaching assembly, seventy thousand Bhikṣus attained the fruit of Arhat. In the second sūtra-preaching assembly, sixty thousand Bhikṣus attained the fruit of Arhat.

"Buddha Krakucchanda preached the Dharma in one assembly, and forty thousand Bhikṣus attained the fruit of Arhat.

"Buddha Kanakamuni preached the Dharma in one assembly, and thirty thousand Bhikṣus attained the fruit of Arhat.

"Buddha Kāśyapa preached the Dharma in one assembly, and twenty thousand Bhikṣus attained the fruit of Arhat.

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

The Buddha said to the Bhikṣus:

"The wisdom of a Buddha cannot be measured or fully extolled. You should hold and preserve the appearance, the parents, the kings, and the teaching-work of the seven Buddhas."

The Buddha further taught the Bhikṣus:

"The sūtras and the vinaya cannot but be studied. The Way and the Dharma cannot but be practiced and upheld. The Buddha is like one who steers a boat upon the great ocean; thousands upon ten thousands of people all rely upon the helmsman to cross the sea. The Buddha teaches all people to practice the wholesome Dharma, to attain the fruit of the Way, and to liberate the world, and it is just so."

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

ANNOTATIONS

^[1]. Chinese text: Qi fo fumu xingzi jing (Sūtra of the Surnames and Names of the Parents of the Seven Buddhas), translated by an unnamed translator, during the Former Wei period. Taishō I, No. 4, pp. 159a–160a. Cf.: Fo shuo Chang ahan jing (Dīrgha Āgama Sūtra Spoken by the Buddha), in the Hongshi years of the Later Qin, translated jointly by Buddhayaśas and Zhu Fonian, "First Part, First Great Original Sūtra, Number One." Taishō I, No. 1⁽¹⁾, pp. 1a–10c.

^[2]. Original Chinese: Wen rushi 聞 如 是.

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

^[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 (a great assembly of Bhikṣus, one thousand two hundred and fifty people).

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

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

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

^[8]. Thức 式; No. 1⁽¹⁾: Thi-khí (Śikhin) 尸 棄.

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

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

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

^[12]. Câu-na-hàm-Mâu-ni (Kanakamuni) 拘 那 含 牟 尼.

^[13]. Ca-diếp (Kāśyapa) 迦 葉.

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

^[15]. Cù-đàm 瞿 曇; Pāli: Gotama.

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

^[17]. Bàn-đầu-mạt-đà 槃 頭 末 陀; No. 1⁽¹⁾: Bàn-đầu-bà-đề (Bandhumatī) 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 (Aruṇa) 明 相.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[40]. Bàn-đề 槃 提, unknown.

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

^[42]. See note 41.

^[43]. No. 1⁽¹⁾: 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 (Suvijātaskandha) 方 膺.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[68]. No. 4: this passage (from "attendant" to "Ānanda") refers to the close attendants of the Buddhas. But according to the 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 the points of agreement and difference as noted above.

^[69]. Tắc and Chất-hàm 塞 and 質 含; No. 1⁽¹⁾ ibid.: Khiên-trà and Đề-xá (Khaṇḍa and Tiṣya) 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 (Abhibhū and Saṃbhava) 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 (Bhrātṛ and Uttama) 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 (Saṇi and Vidhura) 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 (Śubhānuja and Uttara) 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 (Tiṣya and Bhāradvāja) 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 (Śāriputra and Maudgalyāyana) 舍 利 弗 and 目 乾 連.