Magadha Sangmo

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:
http://video.tsemtulku.com/videos/KhendrupRinpoche.flv

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

Source: [Page 248 Line 4] 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: 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.

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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)

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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

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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

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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.

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