The story of Magadha Zangmo begins with her father, Suddatta, a kind and generous man whom was one of Buddha Shakyamuni’s lay disciple and a primary patron. He was instrumental in building Buddha’s first monastic abode called Jetavana. Suddatta established himself as a philanthropist by practicing the Buddha’s teachings on Generosity which earned him the name ‘Anathapindika’ which means “the feeder of the orphans or helpless”. Having gained great faith in the Buddha’s teachings and took refuge in the Three Jewels, Anathapindika became the foremost student of Buddha Shakyamuni and set a great example for all sponsors, on the right attitude to hold when sponsoring one’s Guru in Dharma.

A Byzantine depiction of Magadha Sangmo meeting her guru, the Lord Buddha. Please click to enlarge.

When the Buddha was about to enter the Rain Retreat which lasts three months during the monsoon, the caring Anathapindika enquired where the Buddha would be staying during this period as it would be difficult to travel to get necessary supplies. Upon knowing that the Buddha did not have a permanent shelter, Anathapindika set forth to look for a suitable place which is the current Jetavana Grove in the land of Magadha. But procuring the beautiful park was no easy task, as it belonged to Prince Jeta, whom had not the slightest interest to sell his beautiful park. To deter Anathapindika from asking further, the prince said “Alright, you can have the park for however much it costs to cover the ground with gold coins”. Seizing this opportunity, Anathapindika immediately agreed to the prince’s terms and soon brought over wagons filled with gold coins to cover the ground. Upon seeing Anathapindika’s determination, the Prince asked the reason for which Anathapindika needed this park for. On hearing that the park was for the Buddha and His retinue, the prince immediately relented and handed the park over to Anathapindika for a more reasonable price. From then on, Anathapindika spent a large portion of his fortune to build a monastery for the Buddha complete with accommodation for the Buddha and Sangha members, assembly halls and lotus parks, while Prince Jeta, who initially reluctant to sell his park, offered to build an impressive gate house leading into the park and a wall around it for privacy.

Magadha Zangmo invoking her Guru Shakyamuni with incense. Many incarnations later, Magadha Zangmo would arise as the Dharma Protector Dorje Shugden

Upon the completion of the monastery, Anathapindika invited and offered the Buddha to reside in the monastery. The inauguration of the monastery was a huge fanfare with the assembly of gods and men coming together, rejoicing in Anathapindika’s generous deed. The Buddha took the Jetavana monastery as His main residence and gave many teachings there to benefit all sentient beings. Records of this virtuous man is found in all Theravada, Mahayana and Vajrayana scriptures and it is said that due to his devotion to the Buddha, he had attained the state of a Sottapanna, the first stage leading to Arhatship.

Fresco of Magadha Zangmo making offerings to her guru, the Buddha on the walls of Ajanta Cave.

Anathapindika had two daughters and adopted a third. When his younger biological daughter, Magadha Zangmo came of age, a famous merchant named Ugga approached Anathapindika to ask for his daughter in marriage. Although Anathapindika was not in favor of allowing his daughter to marry this man, as he lived very far away and is not a Buddhist practitioner, he however allowed his daughter to make the decision and asked what conditions she would wish for to be married into the house of Ugga.

Magadha Zangmo then replied, if Ugga will invite the Buddha and His disciples to their home for a meal, she is willing to marry him. Ugga agreed to her terms and the both were married in a distant land called Gokhara. Gokhara was not a Buddhist community at that time, and followed mainly the Jain religion. The locals there worshipped ascetics who would meditate naked in the wild. It made Magadha Zangmo felt uneasy every time her in-laws invited these ascetics to come to their home and hosted them for meals. Magadha Zangmo began talking to her mother-in-law and father-in-law about the Buddha and in time, their curiosity grew in the Buddha. All this time, Magadha had also longed to see the golden face of the Buddha and make offerings of dana as she used to do.

One day, when the time was right, Magadha Zangmo reminded her husband of his promise to her before they were married. Ugga agreed but mentioned that it will take a long time more as the Buddha reside in a far place, but Magadha Zangmo insisted they prepare a sumptuous meal to be offered as dana to the Buddha the next day and leave the invitation of the Buddha to her. Although Ugga and her in-laws were doubtful that Buddha would arrive, to please Magadha, they prepared a large feast for the next day. On that night, Magadha Zangmo climbed up to the roof of her home and offered incense in the direction of Jetavana and recited this prayer:

MA LU SEM CHEN KUN GYI GON GYUR CHING
DU TE PUNG CHAY MI ZAY JOM DZAY LHA
NGO NAM MA LU YANG DA KYEN GYUR PAY
CHOM DEN KOR CHAY NAY DIR SHEG SU SOL

Translation: Protector of all beings without exception, divine subduer of innumerable negative forces, deity, perfect knower of all things, Bhagawan and attendants, please come here.

With this prayer, she requested the Buddha together with his disciples to please come to her home and receive alms. The Buddha, being omniscient, heard her prayer and told Ananda to tell all his students who have achieved Insight to make preparations to travel to Gokhara where Magadha Zangmo lived. This heartfelt invitation of the Buddha by Magadha Zangmo has since become archetypal for ritual invocations practiced today.

The very next day, Magadha Zangmo’s house was festive with preparations for the Buddha’s arrival. The maids and servants were busy cleaning the entire household, preparing and cooking up a feast for the Buddha and His entourage. Her heart was brimming with faith as she oversaw all the preparations needed for her Master’s arrival.

Magadha Zangmo as painted in the Dunhuang caves (Number 257 on the east wing)

As the sun rose towards the Zenith, some of the servants saw a procession of monks clad in saffron robes riding on dragons, garudas and other mystical animals descending from the sky. When Magadha Zangmo was asked if either one of them was her Master, she replied no as she saw the Arhats. The Buddha was seen last in the procession of Arhats, riding on a lion and as He descended from the sky the Buddha manifested into 18 separate Buddhas, each entering one of the 18 gateways to the city. Many miracles ensued that turned the city’s disbelief into faith in the Dharma. The Buddha realizing that the city’s population could not fit into Magadha’s home transformed Magadha’s house into a brilliant structure composed of moonstones and jewels. So while Magadha and her family worshipped the Buddha inside, the townsfolk outside all saw reflections of the Buddha that radiated from the house.

The entire city of people of Gokhara who were not Buddhist were left awe-struck by the spectacle of the Buddha’s psychic manifestation. Many were seen on their knees and some prostrated in faith as they have seen for themselves the Golden face of Lord Buddha. Magadha Zangmo welcomed the Buddha to her house and offered the Buddha with Dana and in return, seeing the time was ripe for Magadha Zangmo’s husband and in-laws to receive the Dharma, gave a Dharma teaching to everyone present. Thousands thronged Magadha Zangmo’s house for teachings from the Buddha. Having heard the Buddha’s teachings, many people of Gokhara took refuge in the Buddha and the Three Jewels.

It was due to Magadha Zangmo’s faith and devotion that the people of Gokhara were able to meet with Buddha, receive the Dharma and have their minds liberated. Magadha Zangmo was like her father, Anathapindika who established the culture of hosting the Buddha and the Sangha so that the Dharma would grow in her region.

Paintings depicting Magadha Zangmo

Paintings depicting Magadha Zangmo

There are many recorded accounts of Magadha Zangmo in the different Buddhist canons which indicates that Magadha Zangmo was not an ordinary being. When the Buddha’s attendant remarked to the Buddha how auspicious it was for the Buddha to answer Magadha’s prayers to visit, the Buddha responded that Magadha Zangmo had in her past life been the daughter of King Krkin, who was the main patron of the Buddha Kasyapa, and even then she had been a great devotee of the Dharma, and was the one who introduced her father, King Krkin to Buddha Kasyapa. And even before that, she had been a poor girl who had made an offering of a crown of flowers to the sanctuary of a Pratyekabuddha and made a vow to continue to do so lifetime after lifetime. Magadha’s story is that of pure devotion towards the Dharma that in turn made the Dharma available to countless people.

Magadha Zangmo lived her life serving the Buddha and the Dharma, bringing benefit to countless beings who came to listen to Buddha’s teachings. It is said that she achieved Arhatship during her lifetime as a lay householder, another indication that a practitioner can gain realizations even when we are not living the life of a monk or nun. Her story is still taught in Buddhist curriculum of today, reminding us to be humble and to always seize the chance to be generous and make offerings to the Buddhas.

From her act of offering incense to the Buddha came the tradition of making offerings to the Buddhas which is still practiced today across all Buddhist traditions. It is from her act of making incense offerings and reciting the verse of invocation which started the tradition of invocation prayer. Magadha Zangmo’s life legacy came filled with spiritual meaning and it was said that she continued to return to Samsara as great Buddhist masters as well as ordinary incarnations to benefit more beings after her passing.

“In India, in the Buddha’s time, there was a woman called Magadha Zangmo, who lived somewhere near Bodhgaya, I think. She was Buddhist and her husband was a Hindu. She wanted to invite Buddha to her home and offer lunch to Buddha and his disciples, so she cleaned the house and made the lunch to offer Buddha and his disciples. Her husband said that Buddha wouldn’t come, but she said, “Buddha is coming,” and made everything ready.

Magadha Zangmo then stood outside holding incense in her hand and recited this prayer, “Ma lü sem chän kün gyi…nä dir sheg su söl.” All the disciples came first, each arhat radiant and riding on a different animal. With each one, her husband said, “Is this Buddha?” and she said, “No.” Another disciple would come; he would ask, “Is this Buddha?” and she would say, “No.” All the disciples came first, and Buddha was the last one to come. Magadha Zangmo then made offering to Buddha. So, this invocation comes from Magadha Zangmo.”

From http://www.lamayeshe.com/index.php?sect=article&id=647&chid=1647#sthash.zCyLEEeg.dpuf

“The account of Buddha appearing in the skies refers to the story of Magadha Zangmo, daughter of Anathapindika, a great patron of the Buddha. She lived in Gorakhpur, far from where Buddha was staying. One night, moved by great faith, she climbed to the roof of the house and prayed for the Buddha to appear. At once the skies became filled with miraculous sights the poem describes.”

From Splendor of the Autumn Moon and in the commentary of the Praise of the Buddha by Lama Tsongkhapa.

Stone carvings of
the Magadha Zangmo Sutra preserved until today

Back to Tabs

Additional information – Tibetan

Also known as Sumagadha, Ma ga dha bZang mo’i, Cula-Subhadda or Cula-Sumadhi, there exist many sources about her deeds which I share with you here. They can be found in English, Chinese and Tibetan, showing that Magadha Zangmo had a widespread impact on Buddhism throughout the ancient world. Below is information about Magadha Zangmo as compiled from Tibetan sources.

Magadha Sangmo Prayer recited by Khendrup Rinpoche (of Lijiang)

Or view the video on the server at:
https://video.tsemtulku.com/videos/KhendrupRinpoche.mp4

This is the prayer that Magadha Sangmo recited as she offered incense requesting the Buddha and his disciples to come to her home to receive offerings. Here it is recited by Khendrup Rinpoche who currently resides in Lijiang.

Magadha Sangmo as drawn by Khendrup Rinpoche. She was known to be a great beauty. Click to enlarge

Magadha Sangmo offering incense to request the Buddha and his disciples to come to her home, as drawn by Khendrup Rinpoche. Click to enlarge

Collected works (sungbum) of Kyabje Dagom Rinpoche

Oral History of Magadha Sangmo

Composed by Kyabje Dagom Rinpoche
Translated by Geshe Cheme Tsering

[Page 248 Line 4] Source – Losel Gakye: Annotated Commentary on the Stages of the Path to Enlightenment, Kyabje Dagom Rinpoche

Receiving the Buddha’s assent, he agreed to give his daughter. Thereafter, they saw off Magadha Sangmo, bedecked in finery, to Pundravardhana which was at a distance of a hundred and sixty pagtsad [1 pagtsad ≈ 1 mile]. Knowing that at this distant region, she would not be able to see the Buddha, she set out with tears in her eyes.

Thereafter, at her stepparents’ and husband’s home, she treated them with loving-kindness and good conduct for a long period of time. Joy and happiness increased in their house.

At one time, the family invited and entertained many religious preceptors who were outside the Buddha’s teachings. They were uneducated, they were naked, their hair was loose, they did not cover their genitals, and their conduct was unrestrained. Sangmo was not pleased. She asked her stepmother, “It is deplorable that you honor people whose conduct is no better than bulls and cows.”

The stepmother asked, “In that case, what type of religious preceptors do you have in your region?”

Sangmo replied, “The preceptor who is honored in my home is the teacher known as the Buddha. He is handsome. You can’t take your eyes off him.” Describing each of them, she said, “He has the 32 major marks etc. of a great being. He is calm, peaceful, and tamed. His clairvoyance and psychic powers have no obstruction. He treats all [page 249] migratory sentient beings with loving-kindness and compassion, with such love as if he is their parent.”

She explained in great detail these and other exceptional qualities of the Buddha. They were deeply moved. “Is there a chance that we can meet this spiritual preceptor of yours? Will we be able to invite him here if we try?”, they asked. Sangmo replied, “Physical distance and selectiveness in one’s kindness do not exist for my teacher. If one prays to him, he will come and can be seen.”

The family cleaned the house. They set exceptional offerings. Taking some incense and flowers, Sangmo went to the roof of the house. Turning towards the direction where the Buddha dwelled, she folded her hands and, with eyes wet with tears, prayed, “Buddha, this disciple of yours has come to live in this region much like an animal driven from a lotus pond. However, there is no selectiveness in your loving compassion. Please consider being my guest tomorrow.”

She folded her hands. She sprinkled flowers. With sweet fragrance, the white, yellow, red and blue flowers gradually rose to the sky, amidst incense smoke. They gently fell in Magadha at the Buddha’s feet amidst melodious words of Magadha Sangmo’s prayers.

The Buddha said to Ananda, “Tomorrow morning, we are to be guests at Magadha Sangmo’s alms offering. It is far away, at a distance of a hundred and sixty pagtsad. We have to cover that in half a day. Distribute counting sticks among the monks who have psychic powers.”

At midnight, Ananda distributed the counting sticks. Purnomaitreyaniputra, an old monk, reclining with a vase for his pillow, stretched his hands out to pick out a counting stick. Ananda smiled and said, “Purnomaitreyaniputra, we are not going on foot to the house of Anaathpindika’s daughter tomorrow. She is a hundred and sixty pagtsad away. We have to arrive at her Bhuramshingphel region in half a day. We are going there through psychic power.”

[page 250]

Purnomaitreyaniputra did not have that ability. He became dejected. He lowered his head. “Because of a subtle obscuration on account of non-virtue from immemorable past, I have no psychic powers even though I have attained arhatship. What an embarrassing matter this is in front of one’s community”, he thought. By meditating that night, he instantly attained the psychic powers.

Early the next morning, the arhats who had the psychic ability put on fine robes, congregated at the assembly hall, and rose into the sky.

Far away at Bhuramshingphel region, Magadha Sangmo along with her stepparents and household servants were at the rooftop of their house. They were finely dressed and searching the sky with flowers and parasols in their hands. Magadha Sangmo prayed,

“The refuge of each and every sentient being,
The truly divine one who has overcome all maras and their hosts,
The one who knows everything as they really are – Fully Enlightened One,
We invite you here together with your followers.”

A very dignified monk having a radiance comparable to the sun arrived on a chariot, from the sky. The stepparents and all others saw him. They were amazed. “Is this the Buddha?” they asked. “He is the monk Ajnatakaundinya”, Sangmo replied.

Another monk arrived astride a mountain. “Is this your teacher now?” “No, this is Mahakashyapa, who is like a tree of gold. He is supreme among disciples who dwell at peace in practicing austerities”, explained Sangmo.

Another one arrived, who seemed to be riding a roaring lion. “Is this he?” “No, this is Mogallanaputra, who is of supreme merit”, explained Sangmo.

Another one arrived on a golden flower with deep blue leaves. Fragrance filled the atmosphere. “Is this he?” “This is also not him; this is the monk known as Anurudha.”

Another monk arrived at high velocity. He appeared to ride a garuda whose flapping wings were dispersing the clouds in the skies. “Is this he?” “No, this is Purnomaitreyaniputra, the son of Jhama.”

An extremely peaceful [page 251] monk arrived. He appeared on what seemed to be a pond. “Is this he?” “No, this is Asvajit, who is supreme among those who have tamed their minds.”

Another one arrived. People perceived him as riding a plantain tree with swaying leaves. Magadha Sangmo explained that this was Upali, the monk with clear and complete merit.

Another monk arrived. They perceived him astride a blue palatial mansion adorned with designs of gold and sparkling linings of precious stones. She explained that this was the monk Kaatyan.

Another monk arrived. He was firmly riding a buffalo. Sangmo explained that this was the monk Kaushila, who was known for his firm mind.

Another appeared on a swan, radiating rays of light. She explained that this was the monk Silindpadapa, supreme among practitioners of austerities.

Another one arrived. They saw him astride trees and golden lotus pond. She explained that he was Shronakotīkran, who has no attachment to any object of the world.

Again, another one arrived. He was turning a wheel which appeared to fill all directions with golden light. She explained that this was Rahul, the Buddha’s son.

Then, the entire landscape became illuminated with rays of light. Innumerable monks appeared. After that, amidst an innumerable array of offerings held by goddesses, accompanied by Brahma and Sakra who were surrounded by divinities, and accompanied by divinities of wealth such as the Four Guardian Kings, in the splendor of golden rays of light appeared the Buddha descending from the sky, and from eighteen different gates which appeared from nowhere in the city, from each of these gates a Buddha came.

The Buddha manifested a crystal mansion. He and his followers took their seats in the mansion. Along with her relatives and acquaintances and others, Magadha Sangmo honored the assembly with great wealth and performed prostrations at their feet. Those of the public who could not find seats inside made offerings from outside the mansion. [page 250] To all present, the insides of the mansion were as clear as a mural on the wall. The Buddha and the assembly accepted the offerings.

The Buddha gave an extensive Dharma talk to Magadha Sangmo’s household members, and the public present on the occasion. All of them saw truth. All those regions became followers of the Buddha’s teachings.

Liberation in the Palm of Your Hand by Kyabje Pabongka Rinpoche

Here, Kyabje Pabongka Rinpoche explains that when we request the wisdom beings to come before us, the manner in which they arrive resembles the way they came when invited by Sumagadha.

ma ga d+ha bzang mo’i rtogs brjod/ Sumagadha Narrative in the Kangyur (Lhasa edition)

Magadha Sangmo Tagpo Chopa

Translated by Geshe Cheme Tsering

Source – Kangyur: Various Sutras of the Three Turnings of the Wheel. Volume HA (29), folio 460b (page 921), Lhasa edition.

Salutation to all the Buddhas and Bodhisattvas.

The Buddha was residing at Prince Jeta’s Grove in Shravasti. Then, at that time in Shravasti, there lived a daughter of Anaathpindika called Su Magadha. She was devout, good-natured, of virtuous mind, benefitting oneself and others.

In the town known as Pundravardhana, another merchant had a son named Khyuchogzin. He cultivated other, non-Buddhist, teachers. As such, he was devout towards the Jains.

At the time, when the Buddha demonstrated the great miraculous powers, the non-Buddhist teachers remained on the sidelines. Some of them stayed in the town called Zangjhed. Some in Mudgirika. Some lived in Pundravardhana.

Khyuchogzin had not started a family up to that time. The Jains told him “Anaathpindika has a daughter by the name of Su Magadha. She is attractive, pleasing to the eye, beautiful, and is like a noble person.” Hearing this, he disguised himself as a Jain and set out for Shravasti.

When he went to beg at Anaathpindika’s home, he saw the daughter. Upon laying eyes on the daughter, he became completely attached to her. He accepted the alms by extending his hat. Seeing this improper behaviour, she laughed, remarking, “He is accepting alms thoughtlessly.”

Khyuchogzin felt ashamed and, returning to Pundravardhana, related the incident to his father. He sought the girl’s hand in marriage. When Anaathpindika reported this to the Buddha, the Buddha said, “… When this Su Magadha goes to Pundravardhana, she will fulfill the purpose of the Order and the purpose of Buddha.” After some time, after telling this to the relatives, Anaathpindika gave his daughter and she was taken to Pundravardhana.

At another time, Jains were having food in that home and the mother-in-law summoned her. “Today, mendicants are having food in our home. Come to see them.” Upon hearing it, Su Magadha felt delighted and said to herself, “Definitely, either the great Shariputra, or Maudgalyāyana, or others have come.”

Happily and confidently, she went. She saw naked ascetics. (…) Just as she saw them, Sumagadha felt embarrassed and averted her eyes. The stepmother asked “My daughter, why are you disappointed?”

Sumagadha asked “If people like this are mendicants, then what would non-mendicants be like?” The other one asked “My daughter, do you have some teacher far better than this.”

“At my father’s temple at the Jeta Grove. There is a teacher called a Buddha. He is the object of reverence to both the animate and inanimate world,” she replied.

“What does your teacher look like?”

“My preceptor is pure as gold. Like pure gold he is without stain. He is pure in ethics. He is very pure in knowledge. He has no comparison in the three worlds. He is beyond migratory beings.”

(page 908)

They became very happy upon hearing this. They said, “Daughter, can you show us that Buddha tomorrow?”

Sumagadha replied, “Prepare clean foods. We shall invite him tomorrow.”

“We will prepare clean foods. You should invite the Buddha”, they said after some time.

Sumagadha went to the roof of the house. Turning towards the direction where the Buddha was dwelling, she folded her hands. She prostrated. Remembering his qualities she sprinkled flowers. She grounded incense. To invite the Buddha she also set the water of gold vase. In beautiful voice she called out, Buddha, the Compassionate One, I am forlorn like a forest animal in hinterlands. I am separated from the Three Jewels. Think of me. Please come here with the Sangha”. She also called him in this way: Pure in conduct and very pure in knowledge / O great hearers, you core of the devout ones / To help me who is forlorn / kindly visit us in your compassion!”

The flowers and incense and water in the gold vase gradually rose into the air.

At that time the Buddha also rose from meditative immersion and gave teachings to the four assemblies. The water in gold vase remained before the Buddha like a plant of vaidurya. The flowers hovered above him like a multi-storied dwelling. The incense smokes also appeared, taking the shape of clouds. Seeing these Ananda asked the Buddha, “Lord, these inviters, where are they from?” “They are from … A city which is a hundred and sixty three pagtsad away. Ananda, that city is held by outsiders. Distribute counting sticks among the monks and nuns, announcing that we shall go there by pschyic mastery.

Starting with the elders, Ananda laid the counting sticks. He also announced, “Tomorrow we shall go to … That city is held by outsiders. Those among you who have attained psychic mastery should take the counting sticks. Starting with the elders the monks began taking the counting sticks. Purnakundaudpada, an elder, was also present at that place. Also, he reached out for a counting stick. “We are not going to Anaathpindika’s residence,” Ananda said. “A hundred and sixty three pagtsad away, there is a city known as … We are going there.” The monk thought to himself, “Since I have abandoned delusions with which I had been habituated to from beginningless time, what difficulty could be there in psychic mastery, an attainment that is common with the outsiders?” and exerted himself. Before the second round of distribution began he attained the mastery. Reaching out for it like an elephant extending its trunk, he stretched his hand and took a counting stick. Standing beside the elders Ananda announced that those who have taken the sticks should go to …

In the morning the second day, the monks set out using their psychic mastery. The four guardian kings also wanted to witness the happenings in Shravasti.

(page 911) After some time, the monk known as Ājnatkondinya arrived at Pundravardhana on a chariot drawn by horses. It appeared that when he arrived there was a gentle rain amidst lightening in the sky. Displaying his own mastery of psychic powers in this way, he arrived. Sumagadha’s husband asked her, “Sumagadh, is he your teacher?” She replied, “He is Ājnatkondinya. When the Buddha turned the wheel of law the first time, he was the one who realized non-self.”

(In different ways characterized by display of psychic mastery, the Elders) Ājnatkondinya, Mahākasyap, Shariputra, Maudgalyāyana, Anurudha, Purnomaitreyaniputra, Asvajit, Upāli, Mahākātyān, Mahākoshtril, Shronakotīkran and Rāhul (and others) arrived. (The Sutra gives detailed information of this including Subhadra’s introduction of each of these and other disciples. Page 911-919)

(page 919) The city had eighteen gates. Manifesting a Buddha at each of these gates, the Buddha came to Sumagadha’s home. Not being able to see the Buddha, the large number of people became restive. They started attacking Sumagadha’s home. The Buddha blessed the city in such a way that the entire place appeared as a crystal city. In each home they perceived a Buddha.

Hundreds and thousands of people including Sumagadha honored the Buddha with flowers, scented waters, flower garlands and incense. With the view to give them a teaching hearing which Sumagadha and hundreds and thousands of sentient beings would actually see the truth, the Buddha gave such a Dharma teaching. (page 920) All in the audience became inclined towards the Buddha. They flowed into the Dharma. They came to the Sangha.

The monks became confused, and they asked the Buddha, the Dispeller of Uncertainties, “How wonderful it is, Lord, that there is Sumagadh! How wonderful it is that hundreds and thousands of sentient beings have become inclined towards the higher rebirths and liberation! How wonderful it is that she has done the deed of a Buddha!” The Buddha said, “Not only at this time, but also in the past she had done the deeds of a Buddha. Listen to this.

Monks, once in the past, when people could live twenty thousand years, there appeared in the world a Buddha known as Kashyapa. He was endowed with (clear) vision, (virtuous) conduct, gone into bliss, knower of worlds, the incomparable leader of men to be tamed, unsurpassed, teacher of gods and humans, the completely enlightened one. Also at that time, there ruled in the city of Varanasi the king Krikrī. A girl with a golden garland was born to him. He gave her the name Ser(gold) Treng(garland).

When she grew up, in the company of five hundred girls she paid honor to the perfectly enlightened Buddha Kashyapa. (page 921) She developed genuine faith in him. She decided to honor Buddha Kashyapa with robes, alms, bedclothes, medicine and resources so long as she lived. Again, at that time, in one night king Krikrī happen to see ten dreams. An elephant, the leader of a flock, had emerged out of a window. But its tail was stuck in it.

A man in an ocean was reaching out from a well. A man was exchanging a bag of pearls for a bag of dust. Sandalwood was being regarded as ordinary wood. Thieves were marauding a garden having flowers and fruits. An elephant cub was expelling the chief of elephants. A monkey with feces on its body was smearing others with it. A monkey was being anointed as king. A piece of cloth, though being pulled in eighteen directions, remained intact. A great mass of people came together. They fought, argued, waged war and found fault with each other. So, they perished. When the king woke up after that, he became frightened. He was sad and apprehensive about his life. He wanted to know if he was going to lose the throne.

(page 922) Collecting Brahmins who could interpret dream omens, he related those dreams. They also harbored hatred against Sertrengcan (Sumagadha in her previous life). So, they said, “Lord, we recommend that you perform a fire offering. It should include the heart of the one whom you hold dearest.”

Deeply dejected, the king thought, “The one dearest to me is my Sertrengcan.” Sertrengcan was also intelligent. When she heard that, she went to the king. “Lord, when the sun is shining, what need is there for lamps? The enlightened Buddha Kashyapa is at the Deer Park. Ask him. Whatever that Buddha advises you, uphold that.”

Then, king Krikrī made a public announcement that he would be going to Varanasi where the Buddha is presently residing. With a public numbering hundreds of thousands, and with Sertrengcan, he went to the dwelling place of the Buddha. Performing prostration at the feet of the Buddha, he sat down before him to listen to Dharma teachings. Presently, he got up and bowing with folded hands, (page 923) he said, “Lord, there in one night I had ten dreams. Elephant emerging from the window and its tail being stuck there and so on as mentioned earlier. Lord, please tell me what do they mean.”

“O Great king,” the Buddha replied, “Do not be afraid. Your kingdom will not decline. There is also no danger to your life. O great king, they relate to another matter. When people’s lifespan come down to a hundred years in the future, a fully enlightened Buddha known as Shakyamuni will appear in the world. In the future after him, there will be disciples who are unrestrained in body, unrestrained in mind, not bound by precepts and with untamed knowledge. Leaving behind relatives, they will take the going forth. Regarding their monasteries as if they are their home, they will become attached. The elephant emerging from the window but the tail stuck there is pre-indication of this.

O Great king, you saw a dream in which reaching out to the well from outside. It is indication that, even though those disciples will teach the Dharma (page 924) to those who live in the monastery, the listeners will not be interested to listen. They will not retain it in their mind. This is indicated.

O Great king, the dream about one exchanging a bag of pearls for a bag of dust is indication about his disciples. Just for the sake of food, they will elaborately expound on the Indriyas, the powers and the precious factors of enlightenment. The pre-indication of that is this.

O Great King, you dreamt people regarding sandalwood as if it is an ordinary piece of wood. His disciples will take up the words of outsiders (Non-Buddhists) and hold it on the par with words of the Buddha. The pre-indication of that is this.

O Great King, in your dream, thieves were marauding a garden full of flowers and fruits. Among his disciples will be ones with unrestrained in body, untamed in mind, with loose ethics and untamed knowledge. They will pluck out the best flowers and the best fruits of the Order, and give it to householders. The pre-indication of this is that dream.

Great King, you saw in your dream an elephant cub expelling a supreme elephant. Those of his disciples whose ethics are torn, and who are given to non-virtues, they will override Sangha members whose ethics is pure and who are virtuous. The pre-indication of this is that dream.

Great King, you saw a monkey covered with feces and smearing others with it. In his Sangha members will be members whose ethics are torn and who are given to non-virtues. These will criticize those others whose ethics are intact. The pre-indication of this is that dream.

O Great King, you dreamt of a monkey being anointed king. In those times, the ignorant will be appointed kings. The pre-indication of this is that dream.

O Great King, you dreamt of a piece of cloth remaining intact even though it was being pulled apart by eighteen men. Even though his teachings will separate into eighteen, the liberating flavor of the fabric cannot be rent. The pre-indication of this is that dream.

O Great King, you dreamt of a great number of people assembling, and fighting, arguing, waging war and finding fault. His teachings will be sunk by argumentation. The pre-indication of this is that dream.

These endless events will happen in the future.”

The Buddha (Shakyamuni) then said, “With the Buddha Kashyapa also, King Krikrī and Sertrengcan established root virtues conducive to liberation. Monks, what do you think of this: the person who was Sertrengcan at that time is this Sumagadha herself. Now also, she has come and performed deeds of a Buddha.”

The Sangha members again became confused, and asked the Buddha, “Lord, by performing what action was Sertrengcan (born with) a golden garland?”

The Buddha said, “Monks, there is a deed that she has performed in the past when she was wife to another farmer, the stringed together flowers of many colors into a garland and strung that flower garland to a stupa dedicated to the memory a Pratykbuddha. As a ripening result of that action, she was born with the golden garland.

Therefore, monks, (page 927) definitely dark actions will produce consequences that are definitely dark. Definitely white actions will produce consequences that are definitely white. Mixed actions will have mixed ripening results. Monks, therefore abandon actions that are definitely dark and that are mixed. Apply yourselves to actions that are definitely white. Monks, you should train like that.”

When the Buddha said that, those monks praised what he had said. This concludes the account of Sumagadha.

Translated by the Indian Abbot Dharma Shri Bhadra and Lotsawa Gelong Tsultrim Yonten. Corrected and finalized by the great translator Gelong Rinchen Zangpo.

Ordinary Wisdom: Sakya Pandita’s Treasury of Good Advice by Sakya Pandita Kunga Gyeltsen

The Blue Annals, Part 2 by George N. Roerich

Magadha Zangmo’s previous life was Kancanamala. Kancanamala was the daughter of King Krkin and according to the text below, King Krkin was the sponsor of the previous Buddha Kasyapa.

The Buddhist princess and the woolly turban by Hildegard Diemberger

In the text below, the author refers to the story of a Buddhist princess being forced to marry a Bon practitioner. He mentions that it was depressing to watch Bonpo rituals being conducted for the Buddhist princess, saying that it was just as bad as if Magadha Zangmo had left Buddha Shakyamuni to follow the Jain teachers of her husband’s faith.

Back to Tabs

Additional information – Sanskrit

Also known as Sumagadha, Ma ga dha bZang mo’i, Cula-Subhadda or Cula-Sumadhi, there exist many sources about her deeds which I share with you here. They can be found in English, Chinese and Tibetan, showing that Magadha Zangmo had a widespread impact on Buddhism throughout the ancient world. Below is information about Magadha Zangmo as compiled from Sanskrit sources.

Ajanta Paintings: 86 Panels of Jatakas and Other Themes by Rajesh Kumar Singh

Along the Ancient Silk Routes: Central Asian Art from the West Berlin State by Herbert Härtel, Marianne Yaldiz, Metropolitan Museum of Art

Literary History of Sanskrit Buddhism (From Winternitz, Sylvain Levi, Huber) by Gushtaspshah Kaikhushro Nariman, J.K. Nariman

Sumāgadhāvadāna by Yutaka Iwamoto

Indian Kāvya Literature: The art of storytelling (Volume 6) by Anthony Kennedy Warder

Sumagadhavadana Sutra of Magadha Zangmo (in Sanskrit)

Sumagadhavadana Sutra of Magadha Zangmo (transliterated from Sanskrit)

Back to Tabs

Additional information – Chinese

Also known as Sumagadha, Ma ga dha bZang mo’i, Cula-Subhadda or Cula-Sumadhi, there exist many sources about her deeds which I share with you here. They can be found in English, Chinese and Tibetan, showing that Magadha Zangmo had a widespread impact on Buddhism throughout the ancient world. Below is information about Magadha Zangmo as compiled from Chinese sources.

须摩提女经

吴月氏优婆塞支谦译

闻如是。一时佛在舍卫国王舍城中。有一长者。名阿那邠池。有一女名曰须摩提。此女久殖妙因。天殊奇特。受佛高行静心玄室。尔时满富城中有满财长者。远涉诸国募求精婇。因入舍卫城与邠池相见。披释旷永欢叙情至。尔时须摩提女。以公类同尊暂出敬拜敷理。光颜万姿并美。面如白月初圆。目如众星夜朗。满财语邠池言。此女是谁家女。邠池言。此女正是我女。满财闻是欣然自叹。我相与少旧。周旋义不容外。我有小儿始欲觅婇。未有定处。卿此小女可为婚匹。邠池言。事不宜尔。满财自怨。何以故。事不宜尔。为当门望不齐。为当居生不等。卿亦豪尊富贵。我亦豪尊富贵。何以故。事不宜尔。邠池复言。我女长夜念佛奉持斋戒。卿家继属外神杀生血食。以是继属不同。事不宜尔。满财语邠池言。卿家所事别自供养。我家所事别自供养。虽复所事不同。何妨人自私好

尔时邠池心不相与。苦相难却。我索卿黄金万斤明珠百石龙肝为礼。贶凤髓为案具。若能尔者脱可相与。满财闻是惊喜誓言。我能得备。邠池复言。我为戏耳非是情实。要当问佛然后相与

邠池于是往问佛。世尊。今须摩提女为满富城中满财长者所求为婚。为当可与。为当不可与。佛言。若须摩提女嫁适彼国。当大度人民不可称计。邠池于是还语满财言。却后十五日备卿家礼法。满财闻是欢喜匍匐归返

尔时满富城舍卫城相去三千二百里。满财于中引车万乘。龙马侠从憧麾縆云声钟地震。婇女扶轮僮奴侍隔

尔时阿那邠池。先与女造十二种宝车。先以赤莲华[箪-(口*口)+?]内摩尼覆外。黄金重布白银罗络。琥珀扬班珊瑚琉璃车磲。合杂马瑙交间水精。鳞晖琉璃采饰。复以紫磨徘徊悬洒叠起。于是明明相发。光光相照。远瞻者不觉东影西倾。近视者不觉双目俱眩

尔时满富城中先有制法。若此中有女嫁适彼国当重刑罚。若彼国索妇将来内入亦重刑罚。若犯制者。使供养六千梵志。兼可情意梵志所食。猪肉为羹。三酿为酒。满财自知犯制。大请群师宽庭列会。命须摩提女为诸师作礼。须摩提言。我虽女人志刚不可屈。此梵志之徒无异牛犊。丑陋五形贪嗜美味无惭无耻。与畜生何别。我宁形毁五兀。不能为是作礼

尔时六千梵志闻即同忿。何处索民小家婢来骂辱我等。于是散坐处处告集克曰。卜时欲来诛杀满财并及五族。满财于是自闭高楼称天怨。胡为索是损我五族。以此为忧无方自释

尔时须拔飞来楼上。见满财忧悴语言。卿为当盗贼所侵。为当死亡不埋。何故忧色乃尔。满财答言。非是死亡盗贼。但自昨日为儿娶妇。毁辱诸师并及五族。以此为忧无方自释

尔时须拔语满财言。卿何处娶妇。满财答言。舍卫城中阿那邠池女。须拔闻是大惊大惧。卿妇今来此中我等将大遇也。满财问言。君何以知之。须拔报言。我本共舍利弗最少沙弥。名字均头年始三四。到雪山北乞食各得一钵。我于是高飞来至阿耨池边。尔时池边有天龙鬼神。遮护池水不听我近

尔时均头沙弥。亦复飞来。乃更欢喜称言。大善。坐以金案奉修精竭。须臾之间上越四空还复本处。此最少沙弥有此神德。何况所事大师。满财问言。彼师可得见不。须拔报言。若欲见彼大师。当好求须摩提女。于是满财下楼敬意白须摩提女言。汝今所事之师可得见不。须摩提言。若长者回心倒意深自归德。我当为长者香粉涂身登楼远请。尔时须摩提女以香油涂身登高楼头。遥白佛言。世尊。女今在难为众邪所逼。愿世尊大慈大悲救济危厄。于是香气如云往到只桓精舍。阿难见香非常所见。白佛言。世尊。此香异香从何处来。佛言。此香是佛使之香。今须摩提女在满富城中。为诸邪道所逼。今遣香来请我并及卿等。速鸣槌集众普会堂上。语言。今须摩提女在满富城中。为众邪道所逼。今遣香来请佛并及时众。若有得神通变化者受筹。不得者默然

尔时众中有周利盘特伽佛子罗云须菩提舍利弗迦叶目连等未受具戒。众中有一均头沙弥。于先受筹监拔圣路。阿难白佛言。彼国之中必无大器熟食。遣干绪负釜先路。干绪虽是使人。五通以备。背负万斛大釜。手提百斛大杓。踊身高飞径向彼国

尔时满财楼头遥见语须摩提言。我见一人背负千斛大釜手提百斛大杓从空中来。是汝师非。须摩提言。此非我师。此是众僧中使人。名曰干绪。世尊欲来。并使负釜先路

尔时均头沙弥。次后化作五百华树。人在其上结加趺坐。踊身高飞亦向彼国。满财楼头遥见语须摩提言。我见五百华树人在其上结加趺坐从虚空中来。是汝师非。须摩提言。此非我师。此是舍利弗最少沙弥名字均头。周利盘特伽。次后化作五百师子。举声一唤飞落走伏。人在其上结加趺坐。踊身高飞经向彼国。满财楼头遥见问须摩提言。我见五百师子举声一唤飞落走伏人在其上结加趺坐从虚空中来。是汝师非。此非我师。此是如来弟子周利盘特伽。佛子罗云。次后来化作五百金翅鸟王。人在其上结加趺坐。踊身高飞径向彼国。满财楼头遥见问须摩提言。我见五百金翅鸟王人在其上结加趺坐从虚空中来。是汝师非。须摩提女言。此非我师。此是如来弟子佛子罗云。须菩提。次后化作五百象王。齐有六牙。被以金鞍。人在其上结加趺坐。踊身腾虚空亦向彼国。满财楼头遥见问须摩提言。我见五百象王齐有六牙被以金鞍人在其上结加趺坐从空中来。是汝师非。此非我师。此是如来弟子须菩提。目连。次后来化作七宝山。人在其上结加趺坐。踊身高飞径向彼国。满财楼头遥见问须摩提言。我见七宝山人在其上结加趺坐从虚空中来。是汝师非。须摩提女言。此非我师。此是如来弟子神足目连。上座大迦叶。次后来化作五百大龙。齐有七头白日升天。人在其上结加趺坐。踊身高飞径向彼国。满财楼头遥见问须摩提女言。我见五百大龙齐有七头白日升天从虚空中来。是汝师非。须摩提言。此非我师。此是如来弟子上座大迦叶。尔时须摩提女即为长者。而说偈言

我师今当来　　光明非此比

长者一心念　　莫怀余异想

尔时如来知众生心至时运将会。身披僧伽梨于虚空之中去地七多罗树。身色紫金艳光腾赫。阿若车邻在如来左。舍利弗在如来右。阿难承佛威神复在如来左。自余比丘或复现神变相百千万种。弥塞虚空云行到彼。阿若车邻化作月天子。舍利弗化作日天子。自余比丘或复化作提头赖吒。或复化作比楼勒叉。或复化作阿修罗王乾闼婆王。严鼓戒兵恒沙竞起。阿须轮当东厢将军作征魔侯。转轮圣王当西厢将军作定魔公。乾闼婆王手捉百亿鬼兵。当后军却逻。释天王作外军都录。梵天王作中军都录。文殊师利与如来作匡部大臣都统内外。率齐众军一心同起。密迹力士手捉金刚杵。与如来作护持左右。天魔波旬手把琉璃琴赞扬大法。毗沙门王手捉七宝大盖。最在如来上。自余贤圣皆在虚空之中作唱伎乐。尔时如来亦复现神变相。百千万种声钟地震。当斯之时或复现神变相。或入火王三昧。扬烟走炎或入水王三昧。飞沙腾浪。或复化作雷公焰电。或作飞霜起雹。当斯之时十方云回天地倾转。百流西倾悬光东没。圣能如是何往不服。尔时六千外道高服神化。令须摩提女得法眼通。朗城中八万四千人民俱时得道

尔时如来还摄圣众到只桓精舍。阿难长跪叉手前白佛言。世尊。此须摩提女有何因缘。恒在大富家生。复当邪网道中。不转女身今得法眼。城中人民皆悉得道。唯愿世尊。说其往因。佛语阿难。汝等谛听谛听。当为汝说。昔过去迦叶佛时有一王女。在高楼头遥发弘誓大愿。我恒大富家生。生常值佛布施众生心不退转。莫转女身今得法眼。城中人民悉发弘誓。崇集大斋积功累德。以此因缘今得值我兼度一切。尔时阿难。将来大愿不可不发。闻者不可不助

尔时王女者今须摩提女是。城中人民今八万四千人是。比丘僧比丘尼优婆塞优婆夷。诸天龙王八部等闻经。欢喜奉行作礼

Back to Tabs

Additional information – Pali

Also known as Sumagadha, Ma ga dha bZang mo’i, Cula-Subhadda or Cula-Sumadhi, there exist many sources about her deeds which I share with you here. They can be found in English, Chinese and Tibetan, showing that Magadha Zangmo had a widespread impact on Buddhism throughout the ancient world. Below is information about Magadha Zangmo as compiled from Pali sources.

Buddhist Legends (Part 3) by Eugene Watson Burlingame and Charles Rockwell Lanman

Dictionary of Pali Proper Names (Volume 1) by G.P. Malalasekera

Back to Tabs

The Lineage Tree of Dorje Shugden

Before Dorje Shugden arose, his immediate previous incarnation was Tulku Drakpa Gyaltsen. However, many incarnations before that, the very incarnation of Dorje Shugden was actually Magadha Sangmo who was a direct disciple of the historical Buddha Shakyamuni. Later, Magadha Sangmo reincarnated to become Duldzin Drakpa Gyaltsen, the famous scholar Panchen Sonam Drakpa, followed by Tulku Drakpa Gyaltsen and then Dorje Shugden.

Therefore below is the lineage tree of Dorje Shugden (a.k.a. Tulku Drakpa Gyaltsen) where Magadha Sangmo appears as the first incarnation in the top left (circled), in her traditional pose of offering incense to the Buddhas.

Magadha Sangmo, who is the first incarnation of Dorje Shugden and a student of Buddha Shakyamuni, is circled in the top left of this lineage tree thangka. Click on the image to enlarge

Click HERE to download the high resolution image above (without the circle). Please note large files may take some time to download.

Magadha Sangmo, who is the first incarnation of Dorje Shugden (and later Tulku Drakpa Gyaltsen), depicted as offering incense to her guru Buddha Shakyamuni

At the very centre of the thangka is Dorje Shugden. Immediately above Dorje Shugden is a close list of lamas who held his lineage. From top to bottom, the list of lineage lamas begins at Gaden Yiga Choling (or Tushita Heaven) where Buddha Maitreya resides and from where the practice of Dorje Shugden originates. To Maitreya’s left is Lama Tsongkhapa in the yellow hat; to Maitreya’s right is Atisha in the red hat. Below Tushita is Lama Tsongkhapa followed by Duldzin Drakpa Gyaltsen, Mahasiddha Tagphu Dorje Chang Pemavajra, Je Pabongka Dechen Nyingpo, Yongzin Trijang Dorje Chang and then His Holiness Kyabje Zong Rinpoche.

The left and right groups of lamas branching out from the principal deity Dorje Shugden depicts the previous incarnations of Dorje Shugden.

The left branch of the thangka depicting the previous incarnations of Dorje Shugden, starting with Manjushri

In the left branch of lamas, just below Yamantaka, the previous incarnations of Dorje Shugden begin with Manjushri followed Venerable Magadha Sangmo (circled), Mahasiddha Virupa, Thonmi Sambhota, the Dharma King Trisong Detsen, Mahasiddha Naropa, Akaramati, Ngok Loden Sherab, Khyungpo Naljor and Je Khutonpa Chenpo.

The right branch of the thangka depicting the previous incarnations of Dorje Shugden. Under Heruka is Ra Lotsawa Dorje Drag. The lama at the bottom right of this group is Tulku Drakpa Gyaltsen who arose to become Dorje Shugden

The list of previous incarnations continues in the right branch of lamas just below Heruka. From top to bottom (and left to right) is Ra Lotsawa Dorje Drag, Khenchen Shakya Shri, Kunkhyen Chokyi Ozer, Thamche Khyenpa Buton Rinchen Drub, Sakya Pandita, Tsarchen Losel Gyatso, Panchen Sonam Drakpa, Tulku Yeshe Wangpo, Tulku Ngawang Sonam Geleg and finally Tulku Drakpa Gyeltsen who arose to become Dorje Shugden.

Gyenze (Ratna Shugden on the horse) and Shize (Vairochana Shugden on the elephant)

To Dorje Shugden’s left and right are depictions of his emanations, known as the five families of Dorje Shugden (Shugden Rig Nga). On the left and seated on the horse is Gyenze (Ratna Shugden) whilst Shize (Vairochana Shugden) rides on an elephant.

Wangze (Pema Shugden on the dragon) and Trakze (Karma Shugden on the wrathful garuda)

To the right, seated on the dragon is Wangze (Pema Shugden) and on the wrathful garuda is Trakze (Karma Shugden).

Below Dorje Shugden are his entourage comprising of the Nine Mothers, the Eight Guiding Monks and the Ten Youthful and Wrathful Deities (Assistants). Finally, Dorje Shugden’s Chief Minister Kache Marpo is depicted as riding on a horse in the bottom centre, carrying a spear.

Back to Tabs

须摩提女的事迹，始于其父亲——须达多，一位仁慈、慷慨的人。他亦是佛陀释迦牟尼的在家弟子及最早的功德主。他在盖佛陀首座名为“祇陀园”的佛寺这件事上扮演重要的角色。须达多因实修佛陀“布施”的教授而成了一个大慈善家，也因此，他赢得了“给孤独”（Anathapindika）之名，此名寓意“给孤苦者温饱”。因对佛陀教诲有无比的信心及皈依了三宝，“给孤独”成了佛陀释迦牟尼最重要的弟子，并为其他功德主树立在佛教中供养上师的正确态度之榜样。

拜占庭式描绘须摩提女亲见其导师——释迦牟尼佛之图。请点击此处放大。

一次的雨季期间，当佛陀即将进入为期三个月的雨季闭关时，贴心的“给孤独”询问佛陀闭关期间会置身何处，这是因为这段时间要到处行走获取所需之物将非常困难。在得知佛陀并无固定的置身之处后，“给孤独”动身启程找寻一个合适的地点，后这个地方就是摩揭陀国土地上的“祇陀园”。然而，要取得这座美丽的花园并不是件易事，因为这座花园属揭答王子所有，而这位王子一点都不想将自己这座美丽的花园售出去。为了阻止“给孤独”继续请求下去，揭答王子说：“好吧！你若能用一枚枚金币来覆盖这座花园的整片土地，花园就归你所有！”为了不错失这个机会，“给孤独”立即答应揭答王子的条件，快速地带来一辆辆装满用来覆盖花园土地的金币的运货马车。目睹了“给孤独”的决心后，揭答王子于是向他询问取这座花园所为何事。得知这座花园是为供养佛陀及眷属后，揭答王子立即放软姿态，并以一个更合理的价钱将花园让给“给孤独”。从那时起，“给孤独”用了自己大部分的财富，给佛陀及僧众盖一座设备齐全——有住宿、供佛陀说法的大殿及莲花园——的寺院。而起初抗拒出售其花园的揭答王子，后来也自愿筑起通往这座花园的门楼，也为给这座花园更多的隐私而在花园四周筑起围墙。

须摩提女以香祈请上师释迦牟尼的降临。多个转世以后，须摩提女崛起成了佛教护法神——多杰雄登。

在盖好这座寺院以后，“给孤独”邀请佛陀入住这座寺院，并将寺院供养予佛陀。寺院的开光大典非常隆重、热闹，众天神与信徒共襄盛举，一同随喜“给孤独”的慷慨布施。佛陀将这座寺院当作自己主要的住处，也是传授无数教诲、利益众生的地方。关于这位大慈善家的事迹能在小乘佛教、大乘佛教及金刚乘佛教经典中找到。佛经记载“给孤独”因对佛陀的依止心而证得须陀洹的果位，即是小乘佛教修行证得的第一个果位。

“给孤独”有两位女儿，后再领养另一女儿。当他的其中一位亲生女儿——须摩提女到了适婚年龄时，一位名叫满财长者（郁伽）的有名商人为儿子向“给孤独”提亲。虽然“给孤独”并不愿意让女儿下嫁于此人之子，因为此人住得非常远，而且是个外道者，但是他仍然把决定权交给女儿，并询问女儿若下嫁满财长者之子有哪些条件。

须摩提女后说若满财长者一家请佛陀及眷属到他们家用膳，她便会下嫁于满财长者之子。于是满财长者答应了须摩提女的条件，其子与须摩提女随后在遥远的“满富城”完婚。当时那里仍是一个没有佛法扎根的地方，当地的人大多都信仰耆那教，更有膜拜在野外赤裸身子，打坐冥想的苦行者之习俗。每当须摩提女夫家之人邀请这些苦行者到他们家中接受食供时，都会让她觉得非常不自在。须摩提女随后开始向公公和婆婆述说关于佛陀的事迹，而他们对佛陀的好奇心也随着时间而增长。须摩提女一直以来都渴望一见佛陀的面容，以及像过去那样给佛陀做供养。

有一天，时机成熟了，须摩提女提醒丈夫他在婚前所许下的承诺。公公满财长者答应了，但他说佛陀不会这么快就来到，因为佛陀所住之处非常遥远。然而，须摩提女坚持要准备丰盛的餐点，准备在第二天给佛陀做供养，并说将迎请佛陀到来这件事交给她去操办。虽然满财长者及家人对佛陀会如期到来这件事充满怀疑，但是为了取悦须摩提女，他们还是为了第二天的盛宴而做准备。就在那个晚上，须摩提女攀上房顶，手持香火，面向祇陀园之方向并祈愿：

MA LU SEM CHEN KUN GYI GON GYUR CHING
DU TE PUNG CHAY MI ZAY JOM DZAY LHA
NGO NAM MA LU YANG DA KYEN GYUR PAY
CHOM DEN KOR CHAY NAY DIR SHEG SU SOL

翻译： 祈请无余等护诸众生。且摧凶猛魔王魔军尊。於诸事物无余善知者。世尊眷属驾临於此地。

须摩提女以此文做祈愿，祈请佛陀及眷属前来接受供养。无事不知无事不察的佛陀遥听须摩提女的祈愿后便告知阿难转告其他弟子，准备动身前去须摩提女所居住的地方，即满富城。须摩提女对佛陀至诚的祈请自那时起便成了如今佛教仪轨中祈请仪式的雏形。

第二天，须摩提女的家中因为准备迎接佛陀及眷属的到来而充满喜庆的气息。家中侍者忙于清理房子，忙于准备及下厨。由于须摩提女在为上师到访的准备工作上事事亲力亲为，她心里充满着信心。

敦煌壁画上的须摩提女（第257窟）。

就在太阳升起到最高点之际，家中一些侍者看见一行身披藏红色僧袍的僧侣骑着龙、大鹏鸟及其他神兽缓缓从天上降下。后来有人问须摩提女于那一行僧侣当中是否看见其上师，须摩提女说不，因为她看见的都是阿罗汉。其实佛陀就在那些阿罗汉的最后面，骑坐着一头狮子。在从天而降之时，祂分身成18个化身，每个化身走向通往满富城的18个城门。接二连三的神奇事迹让城中本来不信佛法的人们，都对佛法生起信心。后来当须摩提女及家人准备在家中供养佛陀时，佛陀意识到须摩提女家不可能容纳城中的人们，于是祂将须摩提女的住家转化成以月光石及宝石盖建的金碧辉煌的建筑。于是，当须摩提女一家在屋内敬奉佛陀时，屋外城中的人们也能透过屋里光亮的反射而看到佛陀的身影。

满富城中的外道们无不因佛陀展示的神通力而感到敬畏。他们有的跪下，有的则虔诚地礼拜，因为他们都已经亲见佛陀的金容。须摩提女恭请佛陀到房子里，并给佛陀做供养。为了回应须摩提女的供养，加上有感须摩提女的丈夫及亲人听闻佛法的因缘经已成熟，佛陀于是给在场的人们说法。为了听闻佛陀说法，上千人涌进须摩提女的房子。在听了佛陀的说法以后，满富城许多人皈依了佛陀及三宝。

满富城的人们得以亲见佛陀，听闻佛法，让心从三毒中解脱，这一切都是须摩提女的信念与依止心所致。须摩提女就好像她父亲“给孤独”那样，建立起供养佛陀及僧团的习俗，也因为这样，佛法在她所处的地方，才得以弘扬。

须摩提女事迹的绘图。须摩提女在此图中的左上方（红圈）给佛陀及眷属供香，祈请他们前去拜访其外道丈夫的家。

须摩提女事迹的绘图。阿罗汉们骑坐神兽前去须摩提女家接受供养。

在不同的佛教经典中有不少关于须摩提女的文字记述，这就表示须摩提女非一名凡人。当佛陀的弟子对着佛陀说起祂为须摩提女至诚的祈请做回应这举动有多殊胜时，佛陀道出须摩提女之前世，乃迦叶佛主要的功德主——讫栗枳王（哀愍王）之女。当时她已深信佛法，更将迦叶佛介绍给其父亲——讫栗枳王认识。须摩提女在更早的转世曾是一名给辟支佛之圣殿供养一花圈的贫女，这位贫女当时还发愿生生世世都要做供养。须摩提女的事迹完全展示对佛法的依止心，而这个依止心带来的成果，就是无数众生得以听闻佛法。

须摩提女终其一生都在侍奉佛陀及为佛法奉献，给无数前来听闻佛陀开示的众生带来利益。据说她在这一世，以在家佛门弟子的修行，证得阿罗汉果位，这也意味着不管我们是在家弟子或出家众，我们都能在修行中取得了悟。今日的佛教课程中仍会教授关于她的事迹，提醒身为修行人的我们要保持谦卑，也要时刻把握机会实修慷慨布施，以及给众佛菩萨做供养。

须摩提女给佛陀供香的这一举动，开创了“给诸佛做供养”这个至今依然在各个宗派实修的久远传统；须摩提女供香及念诵祈请偈的举动开创了念诵祈请文的传统。须摩提女的一生给我们留下的，都是富有修行意义的“遗产”。不仅如此，据说须摩提女继续置身于娑婆之中，更化为伟大的佛教大师或凡人，继续利益更多众生。

“在印度，佛陀的时代，有一位名叫须摩提女的女人，我想，她就住在靠近菩提迦耶的地方。她是佛陀的弟子，但她的丈夫是兴都教徒。她想迎请佛陀及眷属到她家来，并给他们供养午膳。于是她清理房子，下厨烹饪午膳并向佛陀及眷属做供养。她的丈夫说佛陀不会来，但她说：“佛陀正来着了”，然后将一切准备妥当。

须摩提女站在房子外，手持香火并诵 『祈请无余等护诸众生。且摧凶猛魔王魔军尊。於诸事物无余善知者。世尊眷属驾临於此地』。佛陀弟子先到，每位阿罗汉散发光芒，各骑坐在不同的动物之上。她的丈夫针对每一位从天而降的阿罗汉发问：『这位是佛陀吗？』须摩提女回：『非也』另一位阿罗汉前来，丈夫又问：『这位是佛陀吗？』后她又回答：『非也』所有的弟子先来，佛陀随后而至。接着须摩提女供养佛陀。因此，祈请这个传统源自须摩提女。”

英文原文摘自： http://www.lamayeshe.com/index.php?sect=article&id=647&chid=1647#sthash.zCyLEEeg.dpuf

“关于佛陀显现于空中这一事的记述，跟佛陀的大功德主“给孤独”之女——须摩提女——的事迹有关。她住在『哥拉浦』（Gorakhpur），一个离佛陀所在之处非常远的地方。一天晚上，因无比的信念使然，她攀上房顶，祈愿佛陀的出现。诗句中形容有那么一次，天空中满是神迹的景象。”

摘自《Splendor of the Autumn Moon》，以及宗喀巴大师《释迦牟尼佛赞》之释义。

保存至今的石雕《须摩提女经》。

回到分页

额外资料 – 藏文

她也被称作三摩竭、须摩提女或小善贤女。许多来源都记载关于她的事迹，我将会在这里跟大家做分享。关于她的事迹分别有英、中、藏文的文字记载，这也表示在古时须摩提女对佛教起广泛的影响。以下来自藏文文献，与须摩提女相关的资料。

须摩提女祈愿文（丽江克主仁波切诵）

或在我们的伺服器观赏视频：
https://video.tsemtulku.com/videos/KhendrupRinpoche.mp4

这是须摩提女祈请佛陀及眷属前来她住处接受供养时所诵之文。这段祈愿文由现居丽江的克主仁波切念诵。

克主仁波切绘画的须摩提女之相。众人皆知须摩提女颜貌端正、如桃华色。点击放大。

由克主仁波切所绘——须摩提女手持香火，祈请佛陀及眷属前来她家。点击放大。

嘉杰札贡仁波切之著作集（桑本）

须摩提女之口述历史

嘉杰札贡仁波切撰
泽美次仁格西译（藏翻英）

（第248页第4行）来源 – Losel Gakye: Annotated Commentary on the Stages of the Path to Enlightenment，嘉杰札贡仁波切

在获得佛陀的同意之后，他同意让女儿下嫁。此后，他们给她穿上华丽的服饰，送别她远嫁到满富城，一个离娘家有160英里（160“帕测”，西藏测量单位，一帕测等于一英里）的地方。她心里知道自己将去这遥远的地方而无法再见佛陀，眼泪便不禁流下。

下嫁之后，她时刻以慈爱对待夫家并且谨守规矩。在他们的家庭中，欢乐和喜悦增加了。

有一次，夫家邀请并招待了很多外道行者。他们未受教育，裸露身子，披头散发，私处外露且不识礼节。须摩提女为此懊恼。她向婆婆说：“你尊崇行为举止如牛之人实在让人悲哀。”

婆婆于是问：“若是这样，你那里的行者信仰什么？”

须摩提女回：“我家中所尊崇之行者为佛陀，祂面相庄严，看着祂你会目不转睛。”须摩提女继续解说佛陀的圆满功德，“祂有圣者的庄严三十二相。其性情平静，和谐，平和。其遍知力及神通力广大无边。祂以仁爱与慈悲待（第249页）芸芸众生，祂犹如众生亲父母那样。”

她细细解说佛陀这些功德及其他非凡的功德。夫家的人们深深地被打动了。“我们是否有机会一见你这位上师？”“如果我们尝试，会有将祂请来这里的可能吗？”他们问道。须摩提女回：“上师心中并无有形之距离及分别心。若有人祈请，祂必会示现、前来。”

接着他们一家开始清理房子，设极佳的供品。须摩提女手持香火及鲜花攀到房顶，面向佛陀所在之处，后双掌合十，眼眶带泪祈愿：“佛陀，您这位弟子来到这里，活得像一只被赶出莲花池的禽兽。然而您的慈爱并无分别之心，请您思量明日是否到弟子家当贵宾。”

她双掌合十。她撒花，白、黄、红、蓝的花朵散发清香气味，后渐渐升天，聚在香火的烟雾之中。接着花朵及烟雾轻轻地降落在摩揭陀，掉到佛陀的脚上，其中还可听见须摩提女悠扬的祈请声。

佛陀向阿难说：“明日早晨我们会到须摩提女家接受布施供养。那里离这里很有，有160“帕测”之远，我们得用上半天的时间。给那些有神通力的诸僧分发筹棍”。

阿难于半夜时分分发筹棍。一位名叫昆努钵陀那的年迈僧人以瓶当枕，他伸出手欲取筹棍。阿难对他微笑并说：“昆努钵陀那，明日我们不能徒步到”给孤独“之女的家，她的家，在160『帕测』之远的地方。我们必须在半天的时间内就抵达她位于『Bhuramshingphel』地区的家中。我们得以神通力到她那儿去。”

（第250页）

昆努钵陀那并不具足神通力，于是他垂头，沮丧不已。“由于久远得记不起的过去一个细微的不善化作障碍，虽已证须陀洹果，我仍不具足神通力。我是僧团中的一大羞耻。”他如是想。那一晚昆努钵陀那诚心冥想，刹那间具足神通力。

第二天一早，那些具足神通力的僧人披上精致的僧袍，在大殿集合后升天。

而远在“Bhuramshingphel”地区的须摩提女与夫家亲人及侍者则在房顶。他们身穿精致的衣裳，向佛所在方处瞻仰，手持鲜花及宝伞。须摩提女如是祈愿：

“祈请无余等护诸众生
且摧凶猛魔王魔军尊
於诸事物无余善知者
世尊眷属驾临於此地。”

一位相貌高贵、散发的光芒犹如太阳光的僧人，骑坐在战车上从天上来。须摩提女及夫家众人都看见他了，并且为之惊叹不已。“他就是佛陀吗？”他们问。“他是阿惹憍陈如”，须摩提女如是回应。

另一位僧人跨骑一座山。“现在这位就是你的上师？”“不，他是摩诃迦叶，他犹如一棵黄金树。在众多阿罗汉中，此人在陀行中能住于安定之中”须摩提女这样解释。

另一位僧人到来，他骑坐在怒吼狮子之上。“这是他吗？”“不，这是大目干连，为功德最殊胜者。”须摩提女解说。

另一位僧人化金莲华其华千叶而降。空气中弥漫着香气。“这是他吗？”“这不是他，他叫阿奴卢塔。”

另一位僧人以高速降临。他骑坐大鹏鸟，大鹏鸟拍打的双翅，驱散空中的浓云。“这是他吗？”“不，这是富楼那，净饭王国师之子。”

随后一位具足寂静相（第251页）的僧人降临。他安坐于一片池塘之上。“这是他吗？”“不，这是阿说示（马胜），此人在一众经已调伏自心之人中之最。”

另一位僧人也已降临。人们亲见他乘着树叶摇摆的芭蕉树从天而降。须摩提女解说这乃优婆离，此人具足清澈、圆满之功德。

随后又另一位僧人降临。他跨骑蓝色宏伟之大殿。大殿以宝石串成的金色耀眼之垂布做装饰。须摩提女解释这位阿罗汉乃摩诃迦旃延。

接着，另一位僧人降临。他安坐于一头水牛之上。须摩提女解释这位阿罗汉乃以诸根调寂而著称的摩诃俱絺罗。

再一位僧人以鹅为骑座而降临，来到时还散发光芒。须摩提女说此人乃“Silindpadapa”，修头陀行中最为第一。

又另一位僧人到来。人们看见他化树林及金莲华池而降临。须摩提女说这人乃亿耳，他对世间万物皆无贪执。

再一次，另一位僧人降临。他手持转轮，轮一转，金光便照向十方。须摩提女说这是佛陀之子——罗睺罗。

随后，整片大地被无数道光照亮。无数的僧人出现。接着，众天神捧着无数排列的供品，诸神围绕着梵天及帝释天，财神如四大天王也伴随在侧。后佛陀在耀眼的金光下出现，缓缓地从天而降。然后再从不知如何冒出的18个城门，佛陀从各个城门走进城中。

佛陀化现出一个水晶大殿。祂和随从们在大殿中坐了下来。在亲戚、朋友等的陪同下，须摩提女向众人 供养珠宝财富，并在祂们足下顶礼。那些无法在室内找到座位者则在大殿外供养。[第250页]对每位在场者而言，大殿里头的一切就像墙上的壁画一样清楚。佛陀和众随从接受了供养。

佛陀给予须摩提女的家人和在场群众们一场精深的佛法开示。他们全都看见了真理。每一个地区都成了佛陀教诲的追随者。

《掌中解脱》 ；至尊帕绷喀仁波切著

在这里，至尊帕绷喀仁波切解释说，当我们祈求智慧尊们前来时，祂们出现的情形就跟须摩提女祈求祂们出现时一样。

ma ga d+ha bzang mo’i rtogs brjod 甘珠尔中关于须摩提女的叙述（拉萨版）

摩揭陀桑摩达波却巴

泽美次仁格西译（藏翻英）

资料来源 ——甘珠尔，拉萨版，《三转法轮经》，29册，460b叶（第921页）

礼敬众佛、菩萨

佛陀住在舍卫城祇陀园中。当时舍卫城里住着给孤独长者之女，名须摩提（善无毒）。她虔诚、善良、贤淑，且利己利人。

在富楼那跋檀（满富）城中有一商人，有一子名牛授。他跟随了非佛教的外道老师，因而是名耆那教信徒。

当时，佛陀示现不可思议的伟大神变，非佛教老师们都流于边界。有些人住在章却（Zangjhed），有些住在姆吉利噶（Mudgirika），有些则住在满富城（Pundravardhana）。

牛授当时尚未成家。耆那教徒告诉他说：“给孤独长者有一女，名须摩提。她美丽、端庄、风姿卓越，具贵族相。”闻此，他把自己打扮成耆那教徒的模样，动身前往舍卫城。

当他到给孤独长者家乞讨时，第一眼看到了长者之女，就无法自拔。在接受布施时，他还伸出了帽子来领受。看到他如此不得体的行为，须摩提女笑道：“他接受布施的样子还真冒失啊！”

牛授觉得羞愧，回到满富城后，就将经过禀告了父亲，并向须摩提女提亲。当给孤独长者将此事告诉佛陀时，佛陀说：……须摩提女到了满富城后，将会完成佛陀的旨意。”不久，在将此事告诸亲友之后，给孤独长者就将女儿送到了满富城。

有一天，耆那教徒们在满富长者家中化缘，须摩提女的婆婆（丈夫的母亲）对她说：“今天有一群托钵僧到我们家里化缘，你去见见他们吧！”听到婆婆这么说，须摩提女很高兴，跟自己说：“一定是伟大的舍利弗尊者或目犍连尊者或其他人到了。”

正当她充满信心、喜悦地前去时，却看到了一群赤裸的苦行僧（…）。在她看到他们的那一刻，须摩提女感到尴尬，转过头去。婆婆问：“我的女儿，你为何如此失望？”

须摩提女问：“如果像这样的人是托钵僧，那么非托钵僧又会是什么样子呢？”另一个人问：“我的女儿，你难道有远比这更好的老师吗？”

“在我父亲位于祇陀园的寺庙里,有一位被称为佛陀的老师。祂是一切有情、无情界众生崇敬的对象。”她回答。

“这位老师长相如何？”

“我的老师纯净如金。祂像金子一样没有污迹。祂道德清净、学识纯净，在三界之内无人得以媲比。祂已经超越了众生。”

（第908页）

闻言，大家都感到高兴，说道：“女儿，你明天能让我们见见佛陀吗？”

须摩提女答道：“准备净食，我们明天就祈请祂前来。”

“我们会准备净食，你负责邀请佛陀。”他们随后这么说。

须摩提女登上屋顶，朝佛陀所在地的方向，双手合十、顶礼，一边惦记着佛陀的特质，一边撒花，还将香磨成粉。为了邀请佛陀，她也将水装在金瓶子里，然后用美妙的嗓音呼唤：“佛陀，大慈悲者，我像被遗弃腹地中的林兽，与三宝分离。请忆念我。请带领众比丘降临此地。”她也如此呼唤祂：行为纯净、知识纯净/伟大的聆听者，你是虔诚信徒的核心/请协助被遗弃的我/请以您的慈悲心前来探望我们！”

鲜花、香和金瓶里的水缓缓升空。

那时候，佛陀从禅定中起来，给四众说法。金瓶中的水一直停留在佛陀面前，像一株琉璃草。鲜花在祂上方盘旋，像多层住宅。香雾袅袅，仿佛云朵。见此，阿难尊者问佛陀：“世尊，这些邀请者来自何方？”他们来自…一个位于一百六十三帕测（pagtsad，藏音译，西藏测量单位）以外的地方。阿难，这个城市由外道所占据。向众僧和僧尼分发筹棍，宣布我们将以神通前往该地。

从年长者起，阿难尊者一一安排筹棍。他同时也宣布：“明天我们将到…这个城市由外道所占据。你们当中拥有神通者应捡起筹棍。”于是，从年长比丘开始，大家捡起了筹棍。富楼那昆多巴达（Purnakundaudpada）长者当时也在场，他也捡起了筹棍。“我们将不会到给孤独长者的居所，”阿难尊者说：“在一百六十三帕测以外的地方，有个城市叫…我们将会到那里去。”那位比丘暗忖：“既然我已经舍弃了自无始以来所习惯的妄想，要达到外道普遍都能达到的神通又有什么难呢？”他接着就竭尽所能地努力。在第二圈的分派开始前，他已经取得神通，像大象伸长鼻子一般，伸出手去，捡起了一根筹棍。站在长者们身边的阿难尊者接着宣布已经取了筹棍的人都应该去…

第二天清晨，比丘们各使出神通启程。四大天王也想一睹舍卫城内发生的事。

（第911页）过了不久，名为阿惹憍陈如的比丘坐着骏马战车抵达满富城。当时天上雷电交加、细雨纷飞。他抵达 时显露了本身的神通。须摩提女的丈夫问她说：“须摩提，这就是你的老师吗？”她回答：“这是阿惹憍陈如。佛陀初转法轮时，他就是那个觉悟无我的人。”

（长者们各显神通）阿惹憍陈如、摩诃迦叶、舍利弗、目犍连、阿那律、富楼那、阿说示、优婆离、摩诃迦旃延、摩诃俱希罗、亿耳和罗睺罗（及他人）一起抵达。（佛典详细记载了 这些资料，也包括须跋陀罗对每个随从的个别介绍。第911 – 919页）

（第919页）该城共有18个城门。佛陀一面示现在每个城门中，一面到了须摩提女家中。看不到佛陀的人们变得躁动不安，开始攻击须摩提女的住家。佛陀于是加持整座城市，使它变成一座水晶城。每个家庭内皆有一尊佛。

须摩提女在内的成千上万人为佛陀供养了鲜花、香水、花环和熏香。佛陀本着让须摩提女和千万众生在听闻佛法后能够洞悉真相的发心，当场给予大家一场佛法开示（第920页）。在场每一个人变得喜欢佛陀，也被佛法、比丘所吸引。

比丘们感到困惑，向能去除一切明确的佛陀问道：“世尊，有了须摩提女是多么美好的一件事！成千上万名众生将得到更好的投生和解脱！她所作的佛法事业是多么的美好！”佛陀说：“不，并不只是这一次。她在过去也协助了佛陀的事业 。请聆听。”

比丘们，过去当人们享有两万岁人寿时，世界上出现了一尊叫迦叶的佛。祂拥有清晰眼力、纯净德行；他在喜悦之境、无所不知；他是个桀骜世人的 无上首领，无法被超越；此外，他也是神、人共同的老师，一位圆满的证悟者。在当时，瓦拉纳西的统治者是讫栗枳王。国王的女儿在出生时身上带着黄金花环，因此被国王名为金鬘女。

女孩长大后，在五百名女孩子的陪同下，向圆满证悟的迦叶佛致敬（第921页）。她对祂生起全然的虔敬心，并决意在有生之年长期供养迦叶佛僧袍、僧钵、被褥、药物和资源。

那时候，讫栗枳王有一天晚上连续发了十个梦。梦境显示一头大象、群兽的领导者，想从一个窗口爬出，但尾巴被卡住了；另一个梦显示一个海洋中的男人正从一个水井中探出来；一个梦境显示一个男人正以一袋子的珍珠来换取一袋子的粉尘；一个梦境显示旃檀被视为普通的木；一个梦境显示盗贼劫掠破坏充满鲜花和水果的园林；一个梦境显示小象驱赶大象；一个梦境显示身上沾满粪便的猴子将粪便到处 涂抹他人；一个梦境显示一只猴子被捧为王；一个梦境显示一匹布在遭受十八方拉扯之后丝毫无损；最后一个梦境则显示一大群人聚在一起 ，争执、吵架、互相讨伐和找麻烦，最后全都死了。国王醒来后，感到害怕、伤心，对生命感到恐惧。他想知道自己是否即将失去宝座。

（第922页）于是他找来了一群能解释梦境的婆罗门，并将自己的梦境告诉他们。这群人由于对金鬘女（须摩提女的前世）心怀怨恨，所以说道：“国王，我们建议您举办一场火祭，而且要献上您最亲近的人的心脏。”

国王感到十分沮丧，他心想：“我最亲近的人可是金鬘女啊！”聪明的金鬘女听到了这件事之后，来到国王跟前说：“国王，既然是阳光普照，又何需点灯？证悟迦叶佛就在鹿苑。去请教祂。佛陀给予您的任何建议，但请您谨守。”

于是，讫栗枳王宣布自己将到瓦拉纳西佛陀居住的地方去，随后在金鬘女和成千上万名群众的陪同下，动身前往佛陀的居所。他在向佛陀顶礼下跪之后，就坐在佛前聆听佛法。中途，他站起身，双手合十顶礼（第923页），说道：“世尊，有一个晚上，我发了十个梦，梦到大象从窗口爬出来，但尾巴被卡住等，如同刚才所讲述的梦境。世尊，请告诉我这些梦的含义。”

“伟大的国王，”佛陀答到：“不要害怕。您的国家将不会衰败。您的生命也不会有危险。伟大的国王，它们跟另一件事有关。未来当人寿降至百岁时，圆满证悟的释迦牟尼佛将出现在这个世间。在祂之后的未来，祂的信徒当中将出现不修身、不修心，不守戒律且学习旁门左道者。他们虽离开亲友，出家修道，却又将寺院 视为自己的家，产生执着。大象企图从窗口出去，尾巴却遭卡住就是这个意思。

伟大的国王，你在梦中看到从外部向水井伸出手。这表示，即使佛陀子弟（第924页）愿意对寺院中人教授佛法，听众也不会有兴趣聆听，也不会将佛法放在心里。就是这个意思。

伟大的国王，以珍珠交换粉尘的梦境，指的是佛陀的弟子。为了取得食物，他们会针对五根、证悟的力量和珍贵元素加以阐述。这就是梦境的提示。

伟大的国王，您梦到人们将旃檀木看成普通的木。这表示佛陀的弟子会把外道的话当作佛陀的话般来遵守。这就是梦境的提示。

伟大的国王，在您梦中，一群盗贼正劫掠开满鲜花、种满水果的园林。这表示佛陀的弟子当中，将会有一些不修身、不修心，不守戒律且学习旁门左道者，这些人将会把园中最盛开的花朵，最好的水果送给屋主。这就是梦境的提示。

伟大的国王，你在梦中看到一只小象驱逐一头雄伟的大象。这显示在佛陀的弟子当中，破戒和道德败坏者，将会取代严守戒律、德行清净的比丘。这就是梦境的提示。

伟大的国王，你看到一只身上沾满了粪便猴子，将粪便到处涂抹他人。这意味着在佛陀的比丘众中，必会有一些不守戒律和道德败坏者，这些人还到处批评德行清净的其他人。这就是梦境的提示。

伟大的国王，你梦到一只猴子被捧为国王。这表示到了那时候，无明者将被奉为王者。这就是梦境的提示。

伟大的国王，你梦到一匹布，尽管被十八名大汉用力撕扯，却依然无损。这意味着即便佛陀的教法被分割成十八块，布料上的解脱之味却不会因此而破碎。这就是梦的提示。

伟大的国王，你梦到一群人聚集、争执、吵架、互相讨伐和互找麻烦。这显示佛陀的教诲将遭这些争论所淹没。这就是梦的提示。

这些事情未来将会无止尽地发生。”

佛陀（释迦牟尼）接着说：“在迦叶佛的时代，讫栗枳王和金鬘女已经建立了有利于解脱的根本善德。比丘们，你们如何看待这事：当年的金鬘女成了今日的这位须摩提女。她现在也前来执行佛的事业。”

比丘们再度感到混淆，问佛陀道：“世尊，金鬘女究竟做了什么才会出生时身带黄金花环？”

佛陀答道：“比丘们，这是当年她作为一名农家妇时所做的事。她将五颜六色的花朵串成一个花环，供养辟支佛的纪念佛塔。果报成熟后，她就带着黄金花环出生。”

由此可见，比丘们，（第927页）黑色的行为，必然产生黑色的结果。白色的行为必会产生白色的结果 。混合的行为则会带来混合结果。比丘们，因此你们要放弃绝对黑色或混合性的行为，只做绝对白色的行为。比丘们，你们都该如此训练。”

佛陀说毕，众比丘无不赞叹。这就是须摩提女的故事。

印度住持达摩斯利巴扎和格隆竹钦永登译师翻译 。伟大译师格隆仁钦桑波最后校对。

萨迦班智达贡嘎坚赞所著之《萨迦格言》（世俗智——萨迦班智达劝善文库）

《青史》，第二册，乔治恩·罗列赫著

摩揭陀桑摩达的前世为Kancanamala。Kancanamala是讫栗枳王的女儿。根据下文，讫栗枳王是过去佛迦叶佛的功德主。

《The Buddhist princess and the woolly turban》（佛教公主和羊毛头巾），Hildegard Diemberger著

在下文中，作者讲述一名佛教公主被逼嫁给一位苯教徒的故事。他说，看着这些为这名佛教公主所举办的苯教仪式，令人感到沮丧，那种情形就跟要须摩提女离开释迦牟尼佛，转而跟随丈夫所信仰的耆那教老师一样。

回到分页

附加资料 – 梵文

她也被称作三摩竭、须摩提女或小善贤女。许多来源都记载关于她的事迹，我将会在这里跟大家做分享。关于她的事迹分别有英、中、藏文的文字记载，这也表示在古时须摩提女对佛教起广泛的影响。以下来自梵文文献，与须摩提女相关的资料。

《Ajanta Paintings: 86 Panels of Jatakas and Other Themes》（阿旃陀石窟画作：86幅佛陀本生经和其他主题）；Rajesh Kumar Singh著。

《Along the Ancient Silk Routes: Central Asian Art from the West Berlin State Museums》（沿着古代丝绸之路：西柏林国家博物馆收藏的中亚艺术品）；Herbert Härtel、Marianne Yaldiz著； Metropolitan Museum of Art出版。

《Literary History of Sanskrit Buddhism (From Winternitz, Sylvain Levi, Huber)》（梵文佛教文学史）；Gushtaspshah Kaikhushro Nariman、J.K. Nariman著

《Sumāgadhāvadāna》（须摩提女经）；岩本·裕著

《Indian Kāvya Literature: The art of storytelling (Volume 6)》（印度梵诗文学：说故事的艺术，第六册）； Anthony Kennedy Warder著

须摩提女经（梵文）

须摩提女经（梵文音译）

回到分页

额外资料 – 汉文

她也被称作三摩竭、须摩提女或小善贤女。许多来源都记载关于她的事迹，我将会在这里跟大家做分享。关于她的事迹分别有英、中、藏文的文字记载，这也表示在古时须摩提女对佛教起广泛的影响。以下来自汉文文献，与须摩提女相关的资料。

须摩提女经

吴月氏优婆塞支谦译

闻如是。一时佛在舍卫国王舍城中。有一长者。名阿那邠池。有一女名曰须摩提。此女久殖妙因。天殊奇特。受佛高行静心玄室。尔时满富城中有满财长者。远涉诸国募求精婇。因入舍卫城与邠池相见。披释旷永欢叙情至。尔时须摩提女。以公类同尊暂出敬拜敷理。光颜万姿并美。面如白月初圆。目如众星夜朗。满财语邠池言。此女是谁家女。邠池言。此女正是我女。满财闻是欣然自叹。我相与少旧。周旋义不容外。我有小儿始欲觅婇。未有定处。卿此小女可为婚匹。邠池言。事不宜尔。满财自怨。何以故。事不宜尔。为当门望不齐。为当居生不等。卿亦豪尊富贵。我亦豪尊富贵。何以故。事不宜尔。邠池复言。我女长夜念佛奉持斋戒。卿家继属外神杀生血食。以是继属不同。事不宜尔。满财语邠池言。卿家所事别自供养。我家所事别自供养。虽复所事不同。何妨人自私好

尔时邠池心不相与。苦相难却。我索卿黄金万斤明珠百石龙肝为礼。贶凤髓为案具。若能尔者脱可相与。满财闻是惊喜誓言。我能得备。邠池复言。我为戏耳非是情实。要当问佛然后相与

邠池于是往问佛。世尊。今须摩提女为满富城中满财长者所求为婚。为当可与。为当不可与。佛言。若须摩提女嫁适彼国。当大度人民不可称计。邠池于是还语满财言。却后十五日备卿家礼法。满财闻是欢喜匍匐归返

尔时满富城舍卫城相去三千二百里。满财于中引车万乘。龙马侠从憧麾縆云声钟地震。婇女扶轮僮奴侍隔

尔时阿那邠池。先与女造十二种宝车。先以赤莲华[箪-(口*口)+?]内摩尼覆外。黄金重布白银罗络。琥珀扬班珊瑚琉璃车磲。合杂马瑙交间水精。鳞晖琉璃采饰。复以紫磨徘徊悬洒叠起。于是明明相发。光光相照。远瞻者不觉东影西倾。近视者不觉双目俱眩

尔时满富城中先有制法。若此中有女嫁适彼国当重刑罚。若彼国索妇将来内入亦重刑罚。若犯制者。使供养六千梵志。兼可情意梵志所食。猪肉为羹。三酿为酒。满财自知犯制。大请群师宽庭列会。命须摩提女为诸师作礼。须摩提言。我虽女人志刚不可屈。此梵志之徒无异牛犊。丑陋五形贪嗜美味无惭无耻。与畜生何别。我宁形毁五兀。不能为是作礼

尔时六千梵志闻即同忿。何处索民小家婢来骂辱我等。于是散坐处处告集克曰。卜时欲来诛杀满财并及五族。满财于是自闭高楼称天怨。胡为索是损我五族。以此为忧无方自释

尔时须拔飞来楼上。见满财忧悴语言。卿为当盗贼所侵。为当死亡不埋。何故忧色乃尔。满财答言。非是死亡盗贼。但自昨日为儿娶妇。毁辱诸师并及五族。以此为忧无方自释

尔时须拔语满财言。卿何处娶妇。满财答言。舍卫城中阿那邠池女。须拔闻是大惊大惧。卿妇今来此中我等将大遇也。满财问言。君何以知之。须拔报言。我本共舍利弗最少沙弥。名字均头年始三四。到雪山北乞食各得一钵。我于是高飞来至阿耨池边。尔时池边有天龙鬼神。遮护池水不听我近

尔时均头沙弥。亦复飞来。乃更欢喜称言。大善。坐以金案奉修精竭。须臾之间上越四空还复本处。此最少沙弥有此神德。何况所事大师。满财问言。彼师可得见不。须拔报言。若欲见彼大师。当好求须摩提女。于是满财下楼敬意白须摩提女言。汝今所事之师可得见不。须摩提言。若长者回心倒意深自归德。我当为长者香粉涂身登楼远请。尔时须摩提女以香油涂身登高楼头。遥白佛言。世尊。女今在难为众邪所逼。愿世尊大慈大悲救济危厄。于是香气如云往到只桓精舍。阿难见香非常所见。白佛言。世尊。此香异香从何处来。佛言。此香是佛使之香。今须摩提女在满富城中。为诸邪道所逼。今遣香来请我并及卿等。速鸣槌集众普会堂上。语言。今须摩提女在满富城中。为众邪道所逼。今遣香来请佛并及时众。若有得神通变化者受筹。不得者默然

尔时众中有周利盘特伽佛子罗云须菩提舍利弗迦叶目连等未受具戒。众中有一均头沙弥。于先受筹监拔圣路。阿难白佛言。彼国之中必无大器熟食。遣干绪负釜先路。干绪虽是使人。五通以备。背负万斛大釜。手提百斛大杓。踊身高飞径向彼国

尔时满财楼头遥见语须摩提言。我见一人背负千斛大釜手提百斛大杓从空中来。是汝师非。须摩提言。此非我师。此是众僧中使人。名曰干绪。世尊欲来。并使负釜先路

尔时均头沙弥。次后化作五百华树。人在其上结加趺坐。踊身高飞亦向彼国。满财楼头遥见语须摩提言。我见五百华树人在其上结加趺坐从虚空中来。是汝师非。须摩提言。此非我师。此是舍利弗最少沙弥名字均头。周利盘特伽。次后化作五百师子。举声一唤飞落走伏。人在其上结加趺坐。踊身高飞经向彼国。满财楼头遥见问须摩提言。我见五百师子举声一唤飞落走伏人在其上结加趺坐从虚空中来。是汝师非。此非我师。此是如来弟子周利盘特伽。佛子罗云。次后来化作五百金翅鸟王。人在其上结加趺坐。踊身高飞径向彼国。满财楼头遥见问须摩提言。我见五百金翅鸟王人在其上结加趺坐从虚空中来。是汝师非。须摩提女言。此非我师。此是如来弟子佛子罗云。须菩提。次后化作五百象王。齐有六牙。被以金鞍。人在其上结加趺坐。踊身腾虚空亦向彼国。满财楼头遥见问须摩提言。我见五百象王齐有六牙被以金鞍人在其上结加趺坐从空中来。是汝师非。此非我师。此是如来弟子须菩提。目连。次后来化作七宝山。人在其上结加趺坐。踊身高飞径向彼国。满财楼头遥见问须摩提言。我见七宝山人在其上结加趺坐从虚空中来。是汝师非。须摩提女言。此非我师。此是如来弟子神足目连。上座大迦叶。次后来化作五百大龙。齐有七头白日升天。人在其上结加趺坐。踊身高飞径向彼国。满财楼头遥见问须摩提女言。我见五百大龙齐有七头白日升天从虚空中来。是汝师非。须摩提言。此非我师。此是如来弟子上座大迦叶。尔时须摩提女即为长者。而说偈言

我师今当来　　光明非此比

长者一心念　　莫怀余异想

尔时如来知众生心至时运将会。身披僧伽梨于虚空之中去地七多罗树。身色紫金艳光腾赫。阿若车邻在如来左。舍利弗在如来右。阿难承佛威神复在如来左。自余比丘或复现神变相百千万种。弥塞虚空云行到彼。阿若车邻化作月天子。舍利弗化作日天子。自余比丘或复化作提头赖吒。或复化作比楼勒叉。或复化作阿修罗王乾闼婆王。严鼓戒兵恒沙竞起。阿须轮当东厢将军作征魔侯。转轮圣王当西厢将军作定魔公。乾闼婆王手捉百亿鬼兵。当后军却逻。释天王作外军都录。梵天王作中军都录。文殊师利与如来作匡部大臣都统内外。率齐众军一心同起。密迹力士手捉金刚杵。与如来作护持左右。天魔波旬手把琉璃琴赞扬大法。毗沙门王手捉七宝大盖。最在如来上。自余贤圣皆在虚空之中作唱伎乐。尔时如来亦复现神变相。百千万种声钟地震。当斯之时或复现神变相。或入火王三昧。扬烟走炎或入水王三昧。飞沙腾浪。或复化作雷公焰电。或作飞霜起雹。当斯之时十方云回天地倾转。百流西倾悬光东没。圣能如是何往不服。尔时六千外道高服神化。令须摩提女得法眼通。朗城中八万四千人民俱时得道

尔时如来还摄圣众到只桓精舍。阿难长跪叉手前白佛言。世尊。此须摩提女有何因缘。恒在大富家生。复当邪网道中。不转女身今得法眼。城中人民皆悉得道。唯愿世尊。说其往因。佛语阿难。汝等谛听谛听。当为汝说。昔过去迦叶佛时有一王女。在高楼头遥发弘誓大愿。我恒大富家生。生常值佛布施众生心不退转。莫转女身今得法眼。城中人民悉发弘誓。崇集大斋积功累德。以此因缘今得值我兼度一切。尔时阿难。将来大愿不可不发。闻者不可不助

尔时王女者今须摩提女是。城中人民今八万四千人是。比丘僧比丘尼优婆塞优婆夷。诸天龙王八部等闻经。欢喜奉行作礼

回到分页

附加资料 – 巴利文

她也被称作三摩竭、须摩提女或小善贤女。许多来源都记载关于她的事迹，我将会在这里跟大家做分享。关于她的事迹分别有英、中、藏文的文字记载，这也表示在古时须摩提女对佛教起广泛的影响。以下来自巴利文文献，与须摩提女相关的资料。

《Buddhist Legends (Part 3)》（佛教传说第三册）；Eugene Watson Burlingame 和Charles Rockwell Lanman著

《Dictionary of Pali Proper Names (Volume 1)》（巴利文专有名词辞典，第一册）；G.P. Malalasekera著

回到分页

多杰雄登皈依境

在多杰雄登崛起之前，他的直接前世乃杜固札巴坚赞。然而，在更早的转世，多杰雄登的最早转世其实能追溯至佛陀释迦牟尼的那个时候——须摩提女，佛陀的一位直接弟子。尔后，须摩提女转世为持律主札巴坚赞、著名的佛教学者班禅索南札巴，接着是杜固札巴坚赞，最后是多杰雄登。

下面这张图乃多杰雄登（或杜固札巴坚赞）的皈依境 ，而须摩提女作为第一个转世就在皈依境左边的最上方（圈中乃须摩提女）。须摩提女呈其传统姿态，给众佛供香火。

须摩提女——多杰雄登的第一个转世、佛陀释迦牟尼之弟子，就在皈依境上的左上方（画圈中）。点击放大图片。

点击这里下载上图之高清版（无画圈）。留意：下载高清图或会需要一点时间。

多杰雄登的第一个转世——须摩提女（后转世为杜固札巴坚赞）供香火予她的上师佛陀释迦牟尼之画像。

皈依境的正中央是多杰雄登。多杰雄登之上的是持守其传承的上师们——由上至下：这些传承上师始于弥勒佛之净土兜率天，多杰雄登的修持，也始于此处。在弥勒佛左边，头戴黄帽的是宗喀巴大师；在弥勒佛右边，头戴红帽的是阿底峡尊者。兜率天之下的是宗喀巴大师，接着是持律主札巴坚赞、大成就者塔普莲花金刚、杰帕绷喀德钦宁波、永津赤江金刚持，以及至尊嘉杰宋仁波切。

皈依境中从主尊多杰雄登心间化现的左右两边的上师们，乃多杰雄登的前世。

皈依境左边画的是多杰雄登的前世，其前世始于文殊菩萨。

就在大威德金刚之下，也是皈依境的左边，多杰雄登的前世身份始于文殊菩萨，接着是尊贵的须摩提女（圈中者）、大成就者毗瓦巴、吞弥桑布扎、藏王赤松德赞、大成就者那洛巴、“Akaramati”、罗丁舍拉尊者、西藏大师炯波南久及“Khutonpa Chenpo”。

皈依境的右边画着的也是多杰雄登的前世。在胜乐金刚之下是热罗译师。在右边这组上师里，最右下方的那位上师就是崛起成为多杰雄登护法的杜固札巴坚赞。

多杰雄登的前世身份能在皈依境右边，胜乐金刚之下的部分继续探索。由上至下（也由左至右）：热罗译师、“Khenchen Shakya Shri”、“Kunkhyen Chokyi Ozer”、布顿仁钦珠、萨迦班智达、萨钦罗瑟嘉措、班禅索南札巴、杜固耶喜旺波、杜固雅旺索南格勒，以及最后崛起成为多杰雄登的杜固札巴坚赞。

骑坐在马上的宝胜雄登（金泽）及骑坐在大象上的毗卢遮那雄登（西泽）。

多杰雄登的左右两侧乃其化身，也被称作为多杰雄登五部。左边骑着马的是金泽（宝胜雄登），而骑坐在大象之上的是西泽（毗卢遮那雄登）。

骑坐在龙神之上的莲花雄登（旺泽）及骑坐在大鹏鸟之上的羯摩雄登（扎泽）。

右边骑着龙神的是旺泽（莲花雄登），而骑坐大鹏鸟的是扎泽（羯摩雄登）。

多杰雄登之下的是其眷属，他们分别是：九明妃、八比丘及十勇士。最后，多杰雄登的主要大臣喀切玛波在皈依境中的中央下方，手持长矛，骑坐在一匹马上。

回到分页