釋迦譜 1

English (machine translation) 1

Language: English

1.1

Compiled by the śramaṇa Shi Sengyou of the Liang dynasty.

I have heard that bodhi is the ultimate: miraculous, tranquil, and pervasive; its perfect wisdom clear and illuminating. The Way is beyond the confines of form and consciousness; its principle ends outside the realm of arising and ceasing. When form and consciousness have long been severed, could [a buddha] truly be born in a royal palace? When arising and ceasing are already ended, could he truly perish at [Kuśinagara,] the Solid [Place]? Yet living beings sleep an eternal slumber and are all to return to the Great Awakened One. When conditions arise, transformation ensues; where resonance reaches, an response is assured. If he responded without taking birth, with whom would he awaken the common world? If he transformed without a name, how could he guide the mundane realms? For this reason, he took the name Śākya and possessed the lineage of the kṣatriya, embodying the supreme honor of the realm and topping the outstanding among humans and gods. Thereafter, he cast off his shoes in the crown prince's palace and engaged in true contemplation beneath the bodhi tree, renouncing the golden wheel to govern the trichiliocosm and brightening the jade urna to regulate the dharmadhātu. This is why he left his traces [in the world]. From his descent into the womb to the dividing of the stūpa relics, marvelous transformations were a thousandfold, and spiritual omens assumed myriad forms. All of these have their meanings illuminate the scriptures and their events fill the chronicles and biographies. Yet the accounts vary, and beginnings and endings are scattered throughout; the sequence of events is tangled and divergent, and agreements and differences are inconsistent. When beginnings and endings are scattered, there must be a unifying standard; when agreements and differences are inconsistent, they must rely on an underlying harmony. Thus we know that widely scattered sayings are difficult to master, whereas a synthesized collection is easy to review. I, Sengyou, lack intelligence, and my deeds fall short of extensive learning; yet finding leisure during an illness, I indulged in searching and reflection. Thereupon I opened the scriptures and examined the records, tracing things from their origins to their conclusions, and reverently composed the *Genealogy of Śākya(muni)*, arranging the records into five rolls. These encompass the origins of the descent and births of the lineage, the essentials of attaining the Way and delivering people, the proofs of the stūpas and images of nirvāṇa, and the omens of the decline and disappearance of the bequeathed Dharma. I gathered the various sūtras to rectify the root text and joined mundane records to append to the end, separating the holy words from secular accounts and cross-referencing ancient lore with contemporary traces. Though separated by ten thousand leagues, it is as if trodden in person; though obscured by a thousand years, it is without hindrance, as if face to face. Now, excerpting and collecting the various sūtras, I transmit without innovating, hoping to spare researchers effort and achieve double the result. Reverently offering my sincere heart, I briefly set forth my vows:

1.3

Sengyou bows first to the Most Victorious Honored One,
and knocks his head before the pure, peerless Dharma;
next he takes refuge in the defilement-free arhat Saṅgha.
May the compassionate protection of the Three Jewels abide forever in the world!
In the Semblance and Final ages faith is scarce and impure;
false views bewilder and drown beings, plunging them into manifold sufferings.
The Tripiṭaka is vast and vast, difficult to investigate thoroughly;
laziness and hindrances cause the Dharma to perish.
Therefore I have collected the records of the origins and conditions of the Original Teacher,
verifying through sūtras and vinayas to increase the roots of faith.
Looking up in reverence to the resolution and vows of the mahāsattvas,
I dare to entrust this grand aspiration to future generations.
May those who see and hear it share the merit of sympathetic joy,
and may the lamp of the Dharma extend its radiance until the end of all future time!

1.4

Genealogy 1: The Succession of Lineage Names of the First Ancestor of Śākya as a Kṣatriya at the Beginning of the Kalpa.

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Genealogy 2: The First Ancestor of Śākya Bearing the Gautama Clan Name at the Beginning of the Kalpa.

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Genealogy 3: The Sixth-Generation Ancestor of Śākya First Taking the Śākya Clan Name.

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Genealogy 4: Śākya's Descent and Birth into the Śākya Clan and Attaining Buddhahood.

1.8

Genealogy 5: The Similarities and Differences in the Clans, Lineages, and Multitudes of Śākya at the End of the Seven Buddhas.

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Genealogy 6: Śākya's Association with the Three Thousand Buddhas.

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Genealogy 7: The Names of Śākya's Internal and External Clans.

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Genealogy 8: Śākya's Disciples Taking the Surname Śākya.

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Genealogy 9: The Renowned Disciples of the Fourfold Assembly of Śākya.

1.13

Genealogy 1: The Succession of Lineage Names of the First Ancestor of Śākya as a Kṣatriya at the Beginning of the Kalpa (drawn from the *Dīrghāgama*).

1.14

At the beginning of the kalpa, heaven and earth were about to form. Vast waters overflowed everywhere, and wind blew and congealed them to form the world. When this world was about to form, beings in the Ābhāsvara Heaven, whose merits and life spans were exhausted, descended and were born as human beings. They were all spontaneously born, taking joy as food, their bodily radiance autonomous, flying through the air with supernormal powers. There were neither male nor female, neither noble nor base. Because the multitude was born together into the world, they were called "living beings" (sattva). Naturally, there was earth-essence, like ghee; its color was like clarified butter, and its taste was sweet as honey. Afterward, beings tested it with their hands and tasted it, whereon they became attached to the flavor and gradually began to consume substantial food. Their bodily radiance gradually extinguished, and they no longer possessed supernormal powers. Those who ate much earth-essence became coarse and withered in complexion, while those who ate little had glossy and radiant complexions. Then superiority and inferiority arose, and because of superiority and inferiority, right and wrong emerged among them. The earth-essence disappeared, and all were distressed, crying: "Alas, what a calamity! There is no more earth-essence!" Then earth-skin was born, shaped like thin cakes, beautiful in color, smell, and taste. Later they ate of it again, grew to slight and look down upon one another, and the earth-skin vanished as well. Next, earth-surface was born; depending on the amount eaten, various evil states arose, and the earth-surface also vanished. The *Ekottarikāgama* says: "Naturally, there was earth-fat, its taste like sweet grape wine." The *Loutan jing* says: "Earth-fat did not grow, but instead two-branched grapevines grew, and their taste was also sweet. For a long time, having eaten much, they laughed at one another's appearance. The two-branched grapevines ceased to grow, and instead non-glutinous rice grew."

1.15

Later, there was naturally occurring non-glutinous rice, devoid of husk or chaff, requiring no seasoning, and possessing all delicious flavors. When living beings ate it, male and female forms were produced.

1.16

The *Ekottarikāgama* says: "At that time, heavenly sons who had many lustful thoughts became women. Thereupon they indulged in sexual desire and took pleasure together. Looking at each other, lustful thoughts arose, and together in secluded places they engaged in impure conduct. When other beings saw this, they cried: 'Alas, how unrighteous! How can beings do such things?' When the men saw others scolding them, they repented and threw themselves to the ground. Then the women brought food and gave it to them, helping them to rise. Because of this, the worldly designation of an unwholesome 'husband and master' arose; and because they brought food to their husbands, they were named 'wives'. Afterward, beings indulged in debauchery, and in order to shield themselves, they built houses. By this cause, households were established in the world. Thereafter, beings' debauchery increased even more, and husbands and wives came to live together. Other beings whose life span and merits were exhausted descended from the Ābhāsvara Heaven to be born here, entering the mother's womb. Because of this, birth from the womb came to exist in the world."

1.17

The *Loutan jing* says: "Afterward, they gradually developed attachments; they gave maidens to husbands with singing, dancing, and laughter, making vows to become husband and wife so that they might dwell in peace. At that time, they first built the city of Campā, and so on up to all cities and towns. Naturally occurring non-glutinous rice was harvested in the morning and ripened by evening, and was harvested in the evening and ripened by morning; upon being cut, it grew back immediately (the *Madhyamāgama* says it was four inches long), having as yet no stalks. At that time, there was a being who gathered a day's provisions all at once, and taught others to do so, up to gathering five days' provisions. Non-glutinous rice gradually developed husks and chaff, and having been cut, it no longer grew back, leaving dry stumps."

1.18

The *Loutan jing* says: "Later, there were lazy people who gathered four or five days' provisions; where it was harvested, the non-glutinous rice no longer grew." Sengyou considers: "Once cunning arises in the heart, things deviate from their true nature; the resonance of spiritual beings is faster than wind and lightning. I have heard that in the time of the two Han dynasties, when Donglai increased taxes, the sea fish did not appear, and when Hepu coveted pearls, the oysters moved far away. Comparing recent times to antiquity, they correspond like tally and contract; that the non-glutinous rice ceased to grow is hardly a wonder."

1.19

At that time, living beings were filled with distress and wept bitterly, each demarcating fields and residences to divide their boundaries. Afterward, beings hid their own rice and stole the field grain of others, and there was no one to judge [disputes]. They conferred and decided to establish a Lord of Equality to properly protect the people, reward good, and punish evil, each contributing a share [of their harvest] to support him. At that time, among the multitude there was a person whose stature was tall and large, whose appearance was upright and dignified, and who possessed great majesty and virtue; they asked him to be their lord. Thereupon, the name 'Mahāsammata' (Chosen by the People) first arose. The *Dharmaguptaka Vinaya* says: 'In antiquity there was a king who first appeared in the world named Great Man (Mahāpuruṣa), chosen by the multitude.' The *Loutan jing* says: 'At that time among the multitude there was a person, the most honorable and upright, whose spiritual majesty was majestic. The people said to him: "You shall be our governing lord, act as our ruler and chief, and be called King." Taking taxes according to the Dharma, he was therefore named kṣatriya.' At that time the land of Jambudvīpa was wealthy, joyful, flourishing, and peaceful; green grass grew, colored like a peacock's tail. There were eighty thousand commanderies and kingdoms; the people's settlements were so close that the crowing of roosters could be heard from one to the next. In all under heaven there was no sickness, nor excessive heat or cold. The Great King governed the state according to the Dharma, practiced the ten good actions, and had compassion for the people, loving them as parents love their children. The people revered the king as children revere their father. Human lifespans were very long. Later there were other kings who were not equal to the former king, and lifespans subsequently decreased, falling to a hundred thousand years, gradually decreasing to ten thousand years, until today when lifespans are barely one hundred years.

1.20

The first Mahāsammata had a son named Zhenbao (the *Dharmaguptaka Vinaya* calls him King Kalyāṇa, and the *Loutan jing* says the Great King had a son named King Varakalyāṇa).

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Zhenbao had a son named Haowei (the *Vinaya* calls him King Roci, and the *Loutan jing* lacks the name of this king).

1.22

Haowei had a son named Jingshuai (the *Vinaya* calls him King Qi, and the *Loutan* says King Varakalyāṇa had a son named King Qi).

1.23

Jingshuai had a son named Dingsheng (the *Vinaya* likewise calls him King Māndhātṛ, and the *Loutan* says King Qi had a son named King Māndhātṛ).

1.24

Dingsheng had a son named Shanxing (the *Vinaya* calls him King Zheluo [Cara], and the *Loutan* says King Māndhātṛ had a son named Zheliu [Caru]).

1.25

Shanxing had a son named Zhaixing (the *Vinaya* calls him King Bazheluo [Upacara], and the *Loutan* says Zheliu had a son named Hexing).

1.26

Zhaixing had a son named Miaowei (the *Vinaya* calls him King Wei, and the *Loutan* lacks this king's name).

1.27

Miaowei had a son named Weidi (the *Vinaya* calls him King Weilintuoluo, and the *Loutan* lacks it).

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Weidi had a son named Waixian (the *Vinaya* calls him King Pihelisui, and the *Loutan* lacks it).

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Waixian had a son named Baizhi (the *Vinaya* calls him King Shejiatuo, and the *Loutan* lacks it).

1.30

Baizhi had a son named Shiyu (the *Vinaya* calls him King Louzhi [Roci], and the *Loutan* says King Hexing had a son named Liuzhi).

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Shiyu had a son named Shanyu (the *Vinaya* calls him King Xiulou, and the *Loutan* says Liuzhi had a son named King Yue).

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Shanyu had a son named Duanjie (the *Vinaya* calls him King Poluona, and the *Loutan* says King Yue had a son named Bona).

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Duanjie had a son named Da Duanjie (the *Vinaya* calls him King Mohepona [Mahāpraṇāda], and the *Loutan* says Bona had a son named Da Bona).

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Da Duanjie had a son named Baozang (the *Vinaya* calls him King Guishe, and the *Loutan* says King Da Bona had a son named Shajie).

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Baozang had a son named Da Baozang (the *Vinaya* calls him King Moheshe, and the *Loutan* lacks it).

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Da Baozang had a son named Shanjian (the *Vinaya* likewise calls him King Shanjian [Sudarśana], and the *Loutan* lacks it).

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Shanjian had a son named Da Shanjian (the *Vinaya* calls him King Da Shanjian [Mahāsudarśana], and the *Loutan* says King Shajie had a son named Da Shanjian).

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Da Shanjian had a son named Wuyou (the *Vinaya* likewise calls him King Wuyou [Aśoka], and the *Loutan* lacks it).

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Wuyou had a son named Zhouzhu (the *Vinaya* calls him King Guangming, and the *Loutan* says Da Shanjian had a son named Tiyan).

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Zhouzhu had a son named Zhisheng (the *Vinaya* calls him King Lina, and the *Loutan* says King Tiyan had a son named Ran).

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Zhisheng had a son named Shanyue (the *Vinaya* calls him King Miluo, and the *Loutan* says King Ran had a son named Meiliu).

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Shanyue had a son named Shentian (the *Vinaya* calls him King Moluo, and the *Loutan* says King Meiliu had a son named Moliu).

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Shentian had a son named Jinli (the *Vinaya* calls him Jingjinli, and the *Loutan* says King Moliu had a son named Jingjinli).

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Jinli had a son named Laoche (the *Vinaya* calls him King Laoche, and the *Loutan* says King Jingjinli had a son named Jianjian).

1.45

Laoche had a son named Shiche (the *Vinaya* calls him King Shiche [Daśaratha], and the *Loutan* says Jianjian had a son named Shiche).

1.46

Shiche had a son named Baiche (the *Vinaya* calls him King Baiche [Śataratha], and the *Loutan* says Shiche had a son named Sheluo).

1.47

Baiche had a son named Laogong (the *Vinaya* calls him King Jiangong [Dṛḍhadhanus], and the *Loutan* lacks it).

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Laogong had a son named Shigong (the *Vinaya* likewise calls him King Shigong [Daśadhanus], and the *Loutan* says King Sheluo had a son named Shicai).

1.49

Shigong had a son named Baigong (the *Vinaya* likewise calls him King Baigong [Śatadhanus], and the *Loutan* says King Shicai had a son named Baicai).

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Baigong had a son named Yangzhi (the *Vinaya* calls him King Nengshi, and the *Loutan* says King Baicai had a son named Yehetan).

1.51

Yangzhi had a son named Shansi (the *Vinaya* calls him King Zhenzhe, and the *Loutan* says King Yehetan had a son named Zhenzhe).

1.52

From Kalyāṇa onwards, there were ten clans of wheel-turning sage kings in unbroken succession. (The Vinaya says: From King Sinhabāhu onwards, there were ten clans of wheel-turning sage kings. The Loutan jing says: King Sinhabāhu had a son named *Pāyena. Thereafter the kings were very numerous. There are ten kinds of wheel-turning kings.) The first was named Arrow. (The Vinaya says: The first was named Gānuci. The Loutan jing says: The first was of the clan of Kānucca.) King Gānucca had five wheel-turning sage kings. (The Vinaya says: Gānuci succeeded in order for five kings. The Loutan jing has the same number.) The second was named Tālakamma. (The Vinaya says: The second was named Tālavitte. The Loutan jing says: The second was of the clan of Tāladhi.) King Tālakamma had five wheel-turning sage kings. (The Vinaya says: Tālavitte succeeded in order for five kings. The Loutan jing has the same number.) The third was named Horse. (The Vinaya says: The third was named Assape. The Loutan jing says: The third was named Apa.) King Asama had seven wheel-turning sage kings. (The Vinaya says: Assape had seven kings. The Loutan jing has the same number.) The fourth was named Earth-Holder. (The Vinaya says: The fourth was named Gandhāra. The Loutan jing says: The fourth was Gandhari.) King Earth-Holder had seven wheel-turning sage kings. (The Vinaya says: Gandhāra had seven kings; the Loutan jing has the same number.) The fifth was named Skillful Arts. (The Vinaya says: Kaliṅga. The Loutan jing says: The fifth was Kaliṅga.) King Kaliṅga had nine wheel-turning sage kings. (The Vinaya says: Kaliṅga had nine kings; the Loutan jing has the same number.) The sixth was named Campā. (The Vinaya says: The sixth was named Campe. The Loutan jing says: The sixth was Capa.) King Campā had fourteen wheel-turning sage kings. (The Vinaya says: Campe had fourteen kings; the Loutan jing has the same number.) The seventh was named Kuru. (The Vinaya likewise says: The seventh was named Kuru. The Loutan jing says: The seventh was Kuru.) King Kuru had thirty-one wheel-turning sage kings. (The Vinaya says: Kuru had thirty-one kings; the Loutan jing has the same number.) The eighth was named Pañcāla. (The Vinaya likewise says: The eighth was named Pañca. The Loutan jing says: The eighth was Pañca.) King Pañcāla had thirty-two wheel-turning sage kings. (The Vinaya says: Pañcāla had thirty-two kings. The Loutan jing says: There were thirty.) The ninth was named Mithilā. (The Vinaya says: The ninth was named Mithilā. The Loutan jing says: The ninth was Mithilā.) King Mithilā had eighty-four thousand wheel-turning sage kings. (The Vinaya says: Mithilā had eighty-four thousand kings in succession; the Loutan jing has the same number.) The tenth was named *Iṣīma. (The Vinaya says: The tenth was named Iṣīma. The Loutan jing says: The tenth was Mami.) King *Iṣīma had one hundred wheel-turning sage kings. (The Vinaya says: Iṣīma had one hundred kings in succession. The Loutan jing says: There were one hundred.) Lastly, there was a king named Mahā-Kalyāṇa. (The Vinaya says: After Iṣīma there was a king named Mahā-Kalyāṇa. The Loutan jing says: After that there was a king named Mahā-Kalyāṇa.) From King *Iṣīma, there was a son named Upara. (The Vinaya says: The son of King Mahā-Kalyāṇa was named Iṣīma. The Loutan jing says: People called him Ima.) Upara had a son named Ravara. (The Vinaya says: King Iṣīma had a son named Uratha. The Loutan jing says: King Ima had a son named Mola.) Ravara had a son named Nigura. (The Vinaya says: Uratha had a son named Gura. The Loutan jing lacks this.) Nigura had a son named Siṃhahanu. (The Vinaya says: Gura had a son named Nibula. The Loutan jing says: Mola had a son named Nibusa.) Siṃhahanu had a son named King Śuddhodana. (The Vinaya says: Nibula had a son named Siṃhahanu. The Loutan jing says: Nibusa had a son named Siṃha.) King Śuddhodana had a son named the Bodhisattva. (The Vinaya says: Siṃhahanu had a son named Śuddhodana. The Loutan jing says: Siṃha had a son named Śuddhodana.) The Bodhisattva had a son named Rāhula. (The Vinaya says: Śuddhodana had a son named the Bodhisattva. The Loutan jing says: Śuddhodana had a son named the Bodhisattva Siddhārtha; the Bodhisattva Siddhārtha had a son named Rāhula.)

1.53

From these primary causes, they were called the kṣatriya clan. (The Loutan jing says: Due to these causes and conditions, from antiquity to the present, the kṣatriya clan arose. The Madhyamāgama says: "Lord of the land" means kṣatriya.)

1.54

Sengyou notes: In the primordial chaos at the beginning of the kalpa, sovereign rule was first established, taking its source from Mahāsammata down to Kalyāṇa, thirty-three kings succeeding from father to son. From Kalyāṇa onward, it is said there were ten clans of wheel-turning kings, from the first, Gānuci, to the tenth, Iṣīma. They may have been brothers or collateral descendants; as sages and worthies arose alternately, different clans could have arisen separately, responding to Heaven and receiving the mandate. Their distant lineage and ancient origins can hardly be measured by conjecture. Totalling their generations, there were eighty-four thousand two hundred and ten sage kings altogether. Looking back at what Śuddhodana inherited, it stemmed from Iṣīma, wheel-turners in continuous succession, their glory renewed over hundreds of millions of generations. Therefore, the provisional manifestation of Śākya(muni) appeared as a descent to be born; once his traces were visibly lodged, the lineage was made renowned. Yet when the sūtras cite great numbers, they seem not to be exhaustive. In ancient times, even with Fuxi, Shennong, Huangdi, and Shaohao, the exact years were unknown; how much more so with the flying sage emperors whose lifespans exceeded the great cedrela tree? How could ordinary intellect fathom such vast eras?

1.55

Genealogy of Śākya’s First Taking the Gautama Surname at the Beginning of the Bhadrakalpa, Second (from the Shier you jing)

1.56

In ancient times, an asaṃkhyeya of kalpas ago, a bodhisattva was a king. His parents died early, so he yielded the kingdom to his younger brother, renounced [the throne], and practiced in pursuit of the Way. In the distance he saw a brāhmaṇa whose surname was Gautama, and thereupon studied the Way under him. The brāhmaṇa said, "You must take off your royal robes, dress as I do, and receive the Gautama surname." Thereupon the bodhisattva embodied the Gautama surname, entered the deep mountains, ate fruits and drank water, and sat in dhyāna contemplating the Way. When the bodhisattva begged for food and returned to his realm, not one among the officials and people throughout the country could recognize him; they called him the Little Gautama. The bodhisattva made a hermitage in a sugarcane garden outside the city.

1.57

The Buddhacarita says: "Scion of Ikṣvāku, invincible king of the Śākyas, whose pure wealth and virtues were thoroughly complete, was therefore named Śuddhodana." Sengyou notes: Śuddhodana's distant ancestor was in fact the subsequent rebirth of Gautama. Because he dwelt in a sugarcane garden in a former life, the sūtras refer to him as the "scion of Ikṣvāku."

1.58

While he was sitting alone therein, five hundred great bandits robbed government property and their path passed by the bodhisattva’s hut. The next day, the pursuers traced the bandits' footsteps to below the bodhisattva's dwelling. Thereupon they arrested the bodhisattva. According to the law for robbery, they impaled his body on a wooden stake, erecting it as a great marker, and his blood flowed onto the ground. The Great Gautama saw this with the divine eye, and immediately flew there with supernatural power, asking: "Son, what crime have you committed to suffer such cruelty? You have no son; how will you continue your lineage?" The bodhisattva answered: "My life will end in a moment; how could I speak of sons and grandsons?" The king sent his attendants to shoot and kill him with crossbows. The Great Gautama wept in sorrow, put him into a coffin, and laid him to rest. He took the remaining blood from the earth, shaped it into lumps of mud, carried them into the mountains, and returned to his hermitage. He placed the left blood in a left vessel, and did the same with the right. The Great Gautama said: "If this man of the Way was of utmost sincerity, the heavenly spirits will surely cause the blood to transform into human beings." Ten months later, the left side became a boy and the right side became a girl. Thereupon they took the Gautama surname, also called Śākya. (Śākya is a noble surname title in foreign countries.) When the Wise Kalpa (Bhadrakalpa) arrived, he first became Ratnatathāgata Śākyarāja.

1.59

Sengyou notes: The transformation of the blood of Little Gautama into human beings was an event of past lives. Coming to the Bhadrakalpa, when Ratnatathāgata appeared in the world, the consciousness of Gautama was first born in this world as a king. "Śākyarāja" is this king's title. I humbly consider that Ratnatathāgata is another name for one of the seven Buddhas of the Bhadrakalpa; it is merely that the foreign name was translated as "Ratna" (Treasure), which is why it differs from the names of the seven Buddhas. His lifespan was five million years.

1.60

The Dīrghāgama says: In the time of Krakucchanda Buddha, human lifespan was forty thousand years; in the time of Kanakamuni Buddha, human lifespan was thirty thousand years; in the time of Kāśyapa Buddha, human lifespan was twenty thousand years. Now it is said that King Śākyarāja lived for five million years. Supposing this were in Krakucchanda's era, compared with the lifespan of the common people, it exceeds it by over a hundredfold. Testing it by standard cases, it seems anomalous. Yet karmic retributions of all kinds are not easy to conceive. By the time Śākyamuni Buddha appeared in the world, human lifespan in Jambudvīpa was one hundred years, and only in Uttarakuru was lifespan one thousand years.

1.61

Below him, twenty-five kings had lifespans of two to three million years. King Māndhātṛ had a lifespan of one million years. Māndhātṛ Cakravartin, along with the Left Thigh King and the Right Thigh King, all had lifespans of one hundred thousand years. From King Nanda onward, all had lifespans of eighty-four thousand years. From Evil-Minded Cakravartin, who killed an ox in sacrifice, harming life, he lost the gold wheel and obtained a silver wheel, ruling over three continents, with a lifespan of ten thousand years. King Firm-Minded made armor, had a lifespan of five thousand years, obtained a copper wheel, and ruled over two continents, governing the southwest. King Fond-of-Killing had a lifespan of two thousand five hundred years, obtained an iron wheel, and ruled over the southern continent. That king had a crown prince; when he practiced evil killing for five hundred years, his lifespan was reduced by one thousand years. Ancient people had nine ailments: cold, heat, hunger, thirst, birth, old age, sickness, and death. Because brāhmaṇas killed living beings in sacrifice, four hundred and four ailments arose from this. From King Lion-Mind onward, human lifespan progressively decreased to one hundred and twenty years. After King Lion-Mind, King Lion-Will had eighty-four kings, with human lifespan progressively decreasing, some living eighty, seventy, fifty, thirty, twenty, or ten years. Later there was King Siṃhahanu (King Siṃhahanu is indeed King Siṃhahanu), whose son was named Śuddhodana, the father of the Bodhisattva. Counting the Bodhisattva’s bodily existence from beginning to end, including those before and after, there were eighty-four thousand cakravartin kings.

1.62

Cakravartin in the language of Qi means "Flying Emperor," which is a wheel-turning king. The Dīrghāgama and the Dharmaguptaka Vinaya narrate the number of generations of wheel-turners very clearly, as has already been shown above. This record has compiled excerpts that are hard to trace. If relying on complete scriptures, one should take the Āgama as the standard. The Great Gautama clan is a lineage of pure excellence. The Great Skillful Means Sūtra says: "From the beginning of the kalpa onward, the ancestors of Śuddhodana succeeded one another in the main line as wheel-turning kings. In the recent three generations, they did not become wheel-turning kings, but became kings of Jambudvīpa."

1.63

Sengyou observes: The Shier you jing does not say "Thus have I heard," nor does it contain the words of the Buddha; it is probably an account compiled by arhats. Tracing the Gautama clan, its origin lies in past lives, extending down to the Bhadrakalpa, where he returned to his original surname. The karmic causes are profound and inconceivable. Its description of the wheel-turners is brief and differs in the sequence of generations, making it difficult to verify. However, the origin of the Gautama surname is quite detailed, which is why I have compiled it.

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Genealogy of Śākya’s Recent Ancestors First Taking the Śākya Surname, Third (from the Dīrghāgama)

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In the distant past, there was a king named *Iṣīma (the Loutan jing says Ima).

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The Dharmaguptaka Vinaya says *Gushīma, and the Mahīśāsaka Vinaya says *Umā. I, Iṣ, and U—these three sounds are close. Deducing from phonetics, I humbly think that *Iṣīma is correct. It is merely that the characters gu (鼓) and yi (懿) are similar, so scribal transmission mistakenly made it gu.

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The king had four sons: the first was named Facelight (Ulāmukha), the second Elephant-Food (Hathinīka), the third Road-Finger (Aṅgīrasa), and the fourth Adornment (Kāraṇḍaka). (Sengyou notes: The names of the four sons in the Mahīśāsaka Vinaya differ from this; Adornment is the one from whom King Śuddhodana was descended.) When the king's four sons committed a minor fault, the king banished them from the realm. They went to the side of the Snowy Mountains (Himālaya) and lived in an oak/śāka forest. The mothers of the four sons and the clan members all longed for them, and together held a council, went to King *Iṣīma, and said: "The Great King should know, we have been separated from the four sons for a long time and wish to go visit them." The king then told them: "Go as you wish." Having heard the king's instruction, the mothers and their relatives immediately went to the Snowy Mountains, arrived at the oak/śāka forest, and reached the four sons. Then the mothers each arranged marriages for them. Later, King *Iṣīma heard that the four sons had begotten handsome children. The king was delighted and uttered these words: "These are true Śākyas (capable ones), able to establish themselves!" For this reason they were named Śākya.

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The meaning of Śākya is translated in Qi [Chinese] as 'able' (neng). The Ruiying benqi jing also says: 'Śākya is interpreted as able.' It is identical to this. These four sons all took their clan name on account of being able. Because they lived in a forest of straight trees (śāka), they were therefore called Śākya; in the Central Asian languages, 'straight' is also called śāka. In India, a single sound often encompasses several meanings; this is commonly the case. King Ikṣvāku was thus the ancestor of the Śākya clan.

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The Mahīśāsaka [Vinaya] says: In the past there was a king named King Ikṣvāku. He had four sons by concubines: the first was named Zhaomu (Clear-eyed), the second Congmu (Sharp-eyed), the third Tiaofuxiang (Elephant-tamer), and the fourth Nilou (Nīla). They were intelligent, divinely martial, and possessed of great awe-inspiring virtue. The first queen had a son named Changsheng (Long-life), who was obstinate, shallow, and ugly, despised by the multitudes. The queen pondered: 'Although my son is the eldest, his talent cannot match others, while those four sons all possess awe-inspiring virtue. The destiny of the state will surely fall upon them. What scheme can I devise to secure my son’s foundation? The king loves and dotes on me; I must employ an expedient means.' Thereupon she adorned herself, offered respects, and prepared the rituals. Waiting until the king was pleased and wished to be intimate with her, she then addressed him: 'The affection born of love originally stems from joyous encounter. Now I am deeply sorrowful, having no further interest in worldly matters. If my modest wish is fulfilled, there may yet be lingering joy; if it is not granted, all ends here.' The king said: 'What wish do you desire? If it can reasonably be followed, I swear I will not fail you.' She then said to the king: 'Your four sons are intelligent, benevolent, wise, and all possess awe-inspiring virtue. Although my son is the eldest, he is obstinate, shallow, and ugly. If he succeeds to the great lineage, they will surely contest and overpower him. Only if the king banishes the four sons will my mind find peace.' The king said: 'The four sons are benevolent and filial, without fault in the state. How could I banish them?' The queen said: 'My mind is anxious and toilsome, worried both for family and state. The four sons are divinely martial, and the people all turn their hearts toward them. Once their factions are established, should they one day vie and struggle, they will surely destroy one another. The destiny of this great state will instead belong to others. I pray the king deliberate upon it and show no personal favoritism toward any one son.' The king said: 'Your words are right. I myself know the proper time.' He then summoned the four sons and told them: 'You have committed a fault against me. I cannot bear to see you put to death. Let each of you swiftly leave the state, discipline yourselves, and seek a living. Do not look back or covet, lest you bring subsequent regret upon yourselves.' The four sons received the command and immediately made preparations. At that time, the mothers of the four sons and their own sisters all knew that they were banished without fault. Unable to endure the unjust cruelty, they all asked to go with them. Furthermore, many wrestlers, champions, and common people were pleased to follow them. The king permitted them all. Thereupon they departed and reached the north of the Snowy Mountains (Himālaya). It was vast and remote from east to west, wide and expansive from south to north, with many famous flowers, a very fine place to dwell. They then halted and settled there. Within a few years, those returning to their virtue gathered like a marketplace; it then flourished greatly and densely grew into a powerful state. Several years later, the king longed to see his sons and sent a full message summoning them. They all declined on account of their fault and did not return. The king then sighed three times: 'My sons are able!' On account of this, they were named the Śākya clan. Another account says: 'In this country there were śākya trees that flourished luxuriantly. A diviner of signs said: 'This place will surely produce a king of the state.' Because the four sons moved there and established a state, they were therefore named the Śākya clan.' Although this is not spoken in the sūtras, it is casually appended as an alternative account. Investigating what this Vinaya says regarding the circumstances of the four sons, it is largely the same as the Āgama sūtras with minor differences. I venture to suggest that when the scriptures were translated from Central Asian into Chinese, the translators weighed and considered the terms; moreover, those who brought forth the scriptures each had their own transmission, and therefore they often differ. Even recent books like the Shiji and the Hanshu still have confused, mixed, and contradictory passages; how much more so for things from ten thousand li away and beyond a thousand years! The wise should indeed select the good and follow it; if one can intuit beyond the mere literal text, one may discuss what is correct. Nilou had a son named Wutouluo (Uttara). Wutouluo had a son named Qutouluo. Qutouluo had a son named Shixiuluo. Shixiuluo had four sons, one of whom was named Jingfan (Śuddhodana).

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The Dazhidu lun says: 'Anciently, the Solar Dynasty king named Siṃhahanu (Lion-jaw) had four sons, the eldest named Jingfan (Śuddhodana).' The Dīrghāgama and the Dharmaguptaka Vinaya are both identical [to this]. Yet the Mahīśāsaka [Vinaya] alone says that Śuddhodana was the son of Shixiuluo; perhaps there was an omission in textual transmission. If one resolves doubts by following the majority, one should regard the Āgamas and other sūtras as correct.

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The son of Śuddhodana was named Bodhisattva.

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Sengyou respectfully contemplates: Dīpaṅkara bestowed the prediction, declaring the title Śākya. In dark resonance and unseen tally, he thus entrusted his manifestation to the Śākya clan. The name was portended before physical form emerged, and the traces were verified after birth had already occurred, shining brilliantly upon gods and humans, unbroken across vast kalpas. How profound indeed is its source!

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Genealogy of Śākya: Part Four, The Circumstances of the Śākya Descending to Be Born into the Śākya Clan and Attaining Buddhahood (From the Puyao jing, also titled Fangdeng benqi [jing])

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The Bodhisattva dwelt in the Tuṣita heaven. The devaputras, numbering sixty-six hundred million, all deliberated together: 'Into which clan should we cause the Bodhisattva to manifest his birth?' Some said: 'In the Vaideha clan of the Magadha kingdom, the mother is upright and true, but the father is not true. In the great kingdom of Kosala, neither parents nor clan are upright and true. In the great kingdom of Vaṃsa, the king lacks majestic power and is subject to others' control. In the kingdom of Vaiśālī, they delight in contention, are discordant, and lack pure conduct. In this kingdom of Śūrasena, actions are false and deceptive, and their nature is coarse and violent. He should not be born there.' There was a devaputra named Dhvajakeyu (Banner-crest) who went to the Bodhisattva's place and stepped forward to inquire: 'When the ultimate Bodhisattva bound to one last birth descends his spirit, what should the clan be like?' The Bodhisattva replied: 'Only in a clan and kingdom with sixty virtues should the one bound to one last birth descend his spirit (the sixty virtues are extensive in the text and are not recorded here).'

1.75

'Now this Śākya clan flourishes; the five grains are abundant and ripe, and joy is limitless. The people are prosperous and multiply, planting numerous roots of virtue. In Kapilavastu, the multitudes are harmonious, superiors and inferiors mutually supporting one another, and all the Śākyas thirst for and look up to the One Vehicle. Its King Śuddhodana is benevolent and worthy in nature and conduct; the Queen is of wondrous beauty, gentle, chaste, and good in nature, like a divine jade-maiden of heaven, guarding her body, speech, and mind as firmly as adamantine (vajra). For the past five hundred lifetimes, she has been the Bodhisattva's mother. It is proper to go and descend my spirit there, entering her womb.' At that time, the Bodhisattva asked the devaputras: 'In what form should I descend my spirit into the mother's womb?' Some said in the form of a young brāhmaṇa; some said in the form of Śakra or Brahmā; some said in the form of the Sun and Moon King; some said in the form of a Garuḍa. There was a Brahmā-god named Qiangwei (Great Might) who arrived from the path of the ṛṣis and told the devas: 'The form of an elephant is supreme: a white elephant with six tusks, majestic and towering, as recorded in the Vedic scriptures. Why is this so? In the world there are three beasts: the first is the hare, the second the horse, and the third the white elephant. When a hare crosses the water, it merely manages to ferry itself across. Although a horse is skilled and fierce, it still does not know the depth or shallowness of the water. When a white elephant crosses, it reaches the very source and bottom. The śrāvakas and pratyekabuddhas are like the hare and the horse: although they cross birth-and-death, they do not penetrate the root of dharmas. The Bodhisattva of the Great Vehicle is like the white elephant: comprehending the twelve links of dependent origination across the three realms, realizing their fundamental non-existence, rescuing and protecting all beings so that none fail to receive deliverance.' When the severe cold of winter had passed, at the end of spring and beginning of summer, when the trees first blossomed and flourished, neither cold nor hot and precisely in season, under the constellation Tiṣya when it was fitting to descend, the Bodhisattva from the Tuṣita heaven transformed into a white elephant with six tusks in its mouth, his sense-faculties tranquil and still, his light and complexion towering and magnificent. Manifesting from the sun's rays, he descended his spirit into his mother's womb, entering her right flank. That he entered the right was because his actions do not lean to the left. The pure and wondrous Queen, resting in sleep, suddenly awoke: the king of white elephants had come to reside in her womb. Her body and mind were tranquil and at ease, as though attaining dhyāna.

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The Ruiying benqi jing says: 'When the Bodhisattva first descended, he transformed and rode a white elephant, crowned with the essence of the sun.' The Xiuxing benqi jing says: 'The Queen dreamed that in the sky there was one riding a white elephant, whose radiance illuminated all under heaven, arriving at the aśoka tree.'

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The Mahāvaipulya Buddhāvataṃsaka Sūtra says: 'When the Bodhisattva descended his spirit from the Tuṣitabhavana, there were ten auspicious signs in this grove: first, it suddenly became vast and broad; second, earth and stone transformed into adamantine; third, precious trees stood in orderly rows; fourth, it was adorned in various ways with aloeswood and powdered incense; fifth, flower-garlands filled it completely; sixth, precious waters flowed forth; seventh, lotuses emerged from the ponds; eighth, devas, nāgas, and yakṣas stood with palms joined; ninth, devīs joined their palms in reverence; tenth, all the Buddhas of the ten directions emitted light from their navels, universally illuminating this grove and manifesting the Buddha receiving birth.'

1.78

She immediately sent a handmaid to inform King Śuddhodana. Hearing this, the king leapt with joy. Reaching the aśoka tree, the king thought in his heart: 'What dwelling can accommodate this wondrous queen?' At that time, Śakra, Lord of the Devas, and the gods of the Nirmāṇarati Heaven each ascended to their heavenly palaces and offered flowers, incense, musical entertainment, and rare delicacies to the wondrous queen. Her body was light and soft, free from thoughts of the three poisons. If there were anyone suffering from illnesses of body or mind, who petitioned the Bodhisattva’s mother to rub their head with her hand, their illnesses were all eradicated. While the Bodhisattva was in the womb for ten months, he instructed and edified thirty-six nayutas of devas and humans, establishing them in the Śrāvaka Vehicle and the various Great Vehicles. When the Bodhisattva was about to be born, thirty-two auspicious omens first manifested: first, the trees in the rear garden naturally bore fruit; second, blue lotus flowers as large as chariot wheels grew on dry land; third, withered trees produced flowers and leaves; fourth, heavenly deities arrived driving carriages overlaid with the seven jewels; fifth, buried treasures in the earth spontaneously emerged; sixth, famous and fine incenses spread fragrance near and far; seventh, five hundred lions from the Snowy Mountains lined the city gates; eighth, white elephant calves lined the front of the palace; ninth, the heavens made fine rains and moist fragrance fall on all four sides; tenth, meals of a hundred flavors naturally appeared in the palace to relieve all hunger and thirst. In all, there were thirty-two auspicious signs (the text is extensive and is not recorded in full; the Ruiying and Xiuxing are both identical to this). Everyone far and near within the borders marveled, saying they had never seen such a thing before. When the Queen was about to give birth, she thought to enter the garden to sightsee. She prepared a carriage adorned with mica and jewels, and surrounded by palace maidens, went out to stroll beneath the plākṣa tree. The Queen sat upon a lion throne; the trichiliocosm shook in six ways; the Four Heavenly Kings drew the Queen's carriage; and Brahmā led the way in front. Just as she arrived beneath the tree, the tree bent its branches and lowered itself before the Queen. Hundreds of thousands of devas all scattered flowers together. At that time, the Bodhisattva was born from her right flank.

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The Buddhacarita says: 'King Aurva was born from the thigh; King Pṛthu was born from the hand; King Māndhātṛ was born from the crown of the head; King Kakṣīvat was born from the armpit; the Bodhisattva was likewise born from the right flank.' The Da shanquan jing says: 'When the Bodhisattva gave rise to the intention, he was able to attain utmost correct awakening from Tuṣita in an instant without relying on a womb. Yet to prevent people from having doubts as to where he came from and whether it was merely a magical transformation—and if harbor doubts, not listen to or accept the Dharma—he therefore manifested dwelling in a womb. People would think that when the Queen gave birth to the Bodhisattva, there must have been suffering and affliction; wishing to manifest ease and tranquility, just as the mother reached up to grasp the tree branch, the Bodhisattva was born. This was the Bodhisattva's skillful expedient. He suddenly manifested his body, standing upon a precious lotus flower. Falling to the ground, he walked seven steps, proclaiming with a Brahmā voice: 'In the heavens above and beneath the heavens, I alone am the most honored among devas and humans.''

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The Da shanquan jing says: 'That the Bodhisattva walked seven steps on the ground and not eight steps is because the upright being responds to the seven factors of awakening, awakening those who are unawakened. Raising his hand, he said: 'If I did not manifest this in the world, each would deem themselves supreme, and the non-Buddhists and brāhmaṇas would surely fall into the evil destinies.' This was done as a skillful expedient. Śakra, Lord of the Devas, and Brahmā rained down varied famous incenses; nine nāgas were above and sent down fragrant water to bathe the Bodhisattva.'

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The Ruiying benqi jing says: 'Brahmā and Śakra descended to attend upon him; the Four Heavenly Kings received and placed him upon a golden stool.' The Xiuxing benqi jing says: 'The nāga king brothers rained down warm water on the left and cool spring water on the right. Śakra and Brahmā wrapped him in heavenly robes. Five hundred hidden treasures burst forth simultaneously. Merchants traveling by sea to generate wealth gathered at once. Brāhmaṇas and diviners of signs universally proclaimed 'Ten thousand years!' They then named the prince Siddhārtha, which in Chinese means 'fortune and auspiciousness'. Five thousand maidservants each gave birth to champions; a white mare gave birth to a foal shaped and colored like snow; a yellow ewe gave birth to a lamb; five thousand jade-maidens all came to attend and guard him.'

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The Xiuxing benqi jing says: 'In the kingdom, eighty-four thousand elders all bore sons; eighty-four thousand stable mares bore foals, one of which was uniquely extraordinary, pure white in coat, its mane strung with pearls, and so it was named Jiante (Kaṇṭhaka). The slave was named Chante (Channa).' The Ruiying benqi jing says: 'The slave was named Cheni (Channa), and the horse was named Jianzhi (Kaṇṭhaka).'

1.83

Seven days after the Bodhisattva['s birth], his mother passed away. Why was this? It had to be so. The Bodhisattva observed this: as his mother approached the end of her life, he descended to be born. While carrying the Bodhisattva, the devas made offerings to her; having tasted divine food, she could not savor worldly nourishment. Her past merit was such that this had to happen. All Buddhas of the past, future, and present are likewise so: seven days [after birth], their mothers pass away and should receive karmic blessings in the Trāyastriṃśa Heaven. As soon as she ascended to that heaven, fifty thousand Brahmā devas each held a jeweled vase, and twenty thousand wives of Māra held jeweled threads in their hands, to attend upon the Bodhisattva's mother.

1.84

The Ruiying benqi jing says: The Bodhisattva originally knew that a woman's virtue could not bear receiving his homage, and therefore, because she was about to pass away, he was born from her. The Dīrghāgama says: When Vipaśyin Buddha descended into his mother's womb, he was mindful and undistracted, serene and fearless. When her body broke up and her life ended, she was born in the Trāyastriṃśa Heaven. This is the constant rule. The Da shanquan jing says: Seven days after his birth, his mother passed away; her merit was such that she should ascend to heaven, and it was not the Bodhisattva's fault. Earlier, while dwelling in Tuṣita, he observed that Queen Māyā's great life was about to end, with only ten months and seven days remaining; thus, through divine transformation, he descended. This was the Bodhisattva's skillful means (upāya). Some say: "The prince is young; who can nurture him? Only Mahāprajāpatī can raise him." Mahāprajāpatī was the prince's maternal aunt, pure and without a husband. Then King Śuddhodana went to Mahāprajāpatī [asking her] to nurse and raise him, and Mahāprajāpatī consented. The Śākyas addressed the king, saying: "We hear that in the Snow Mountains there is an immortal brāhmaṇa named Asita, an elder of vast knowledge, who is thoroughly versed in the art of physiognomy." The king was overjoyed, equipped a white elephant carriage, and went to Asita. The holy man parted the fine cotton cloth to examine the prince's marks and saw the thirty-two marks: his body was golden; upon his crown was a fleshy protuberance (uṣṇīṣa); his hair was deep blue-black; between his brows was a white tuft of hair (ūrṇā); from the nape of his neck issued sunlight; his eyes were brilliant and deep blue, blinking simultaneously above and below; his mouth had forty teeth, white, even, and flat; his jaw was broad and long; his tongue was full and soft, fitting seven places; he had the chest of a lion; his body was upright and symmetrical; his arms were long and his fingers slender; his heels were full, flat, and steady; his fingers clasped firmly within and without; his hands had webbed membranes; on the soles of his feet were thousand-spoked wheel markings; his genitals were retracted like a horse's; his shanks were like those of an antelope; his bones were interlocked like links of a chain; his hairs curled to the right, with a single hair growing from each pore; his skin and hair were fine and soft, repelling dust and water; and upon his breast was a svastika mark (all identical in the Ruiying benqi jing). Seeing this, Asita sighed all the more, weeping in sorrow and unable to speak. The king asked in alarm and fear: "Is there an ill omen? Please tell me what it means." Raising his hand, [Asita] replied: "It is auspicious and entirely favorable. I dare to congratulate the Great King on the birth of this divine man! Yesterday heaven and earth shook violently precisely because of this. According to the art of physiognomy, when a king has a son possessing the thirty-two marks: if he remains in the realm, he will become a wheel-turning sage king (cakravartin), and the seven treasures will arrive of themselves; if he renounces the realm to leave home, he will become a self-arisen Buddha. I grieve that my years are already in their twilight; I shall pass to the next life and not witness the Buddha's arising. Therefore, I weep for myself." The king, deeply convinced of his skill in physiognomy, built three season palaces for him, and selected five hundred dancing girls, choosing those who were graceful, talented, and charming to stand guard in alternate shifts. The king told Mahāprajāpatī: "Protect the prince and take him to the deva temple." While the prince was in the carriage, he smiled and his face showed delight. As soon as he entered the deva temple, the statues of the various devas left their pedestals and paid homage at the Bodhisattva's feet. When the prince was seven years old, accompanied by the Śākyas, he rode in a goat-cart to go to the writing master. The master's name was Viśvāmitra. The Bodhisattva held in his hand a gold pen, a sandalwood writing tablet, and a bright pearl desk, and asked Master Viśvāmitra: "What scripts will the master teach me today?" The master replied: "I will teach you Brāhmī and Kharoṣṭhī." The Bodhisattva replied: "There are sixty-four distinct scripts; why does the master say there are only two?" The master asked: "What are their names?" He answered: "Brāhmī script, Kharoṣṭhī script, the script of protecting the multitude, the swift and solid script, the nāga and ghost script, the gandharva script, the asura script, the deer-wheel script, the heavenly-belly script, the wheel-number script, the rolling-eye script, the contemplating-emptiness script, the seizing script... (the text is voluminous and not fully recorded). Among these sixty-four, which script do you wish to teach me?" The master was delighted, spoke verses praising the Bodhisattva, and for the boys explained the origins and details of the various letters one by one, inspiring them to develop the aspiration for supreme, correct, and true enlightenment.

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釋迦譜 — 僧祐, Classical Chinese