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Majjhima Nikāya 116 Middle Discourses 116
Isigilisutta At Isigili
Evaṁ me sutaṁ—Thus I have heard:So I have heard. This is a devotional sutta that lists the names of sages of the past. It is recited as a protection chant in Sri Lanka. The Chinese parallel shares only the opening passages, after which it is quite different. Moreover, only three of the names are clearly the same: Ariṭṭha, Upariṭṭha, and Sudassana (EA 38.7 at T ii 723a–c). | Ñāṇamoḷī and Bodhi both rightly note that it is difficult to distinguish names from attributes without the commentary. Yet the commentary leaves many problems unsolved, as it omits many names.
ekaṁ samayaṁ bhagavā rājagahe viharati isigilismiṁ pabbate. at one time the Fortunate One was dwelling near Rājagaha on the Isigili mountain.At one time the Buddha was staying near Rājagaha, on the Isigili Mountain. Rājagaha is surrounded by an extensive range of hills, upon which ascetics of various kinds could be found striving.
Tatra kho bhagavā bhikkhū āmantesi: There it was that the Fortunate One addressed the monks, saying:There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Reverend Sir!” those monks replied to the Fortunate One,“Venerable sir,” they replied.
Bhagavā etadavoca: and the Fortunate One said this:The Buddha said this:
“Passatha no tumhe, bhikkhave, etaṁ vebhāraṁ pabbatan”ti? “Do you see, monks, that mountain called Vebhāra?”“Mendicants, do you see that Mount Vebhāra?”
“Evaṁ, bhante”. “Yes, reverend Sir”“Yes, sir.”
“Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti. “For that mountain Vebhāra, monks, there was once another name, another designation.“It used to have a different label and description.
Passatha no tumhe, bhikkhave, etaṁ paṇḍavaṁ pabbatan”ti? Do you see, monks, that mountain called Paṇḍava?”Do you see that Mount Paṇḍava?”
“Evaṁ, bhante”. “Yes, reverend Sir”“Yes, sir.”
“Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti. “For that mountain Paṇḍava, monks, there was once another name, another designation.“It too used to have a different label and description.
Passatha no tumhe, bhikkhave, etaṁ vepullaṁ pabbatan”ti? Do you see, monks, that mountain called Vepulla?”Do you see that Mount Vepulla?”
“Evaṁ, bhante”. “Yes, reverend Sir”“Yes, sir.”
“Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti. “For that mountain Vepulla, monks, there was once another name, another designation.“It too used to have a different label and description. These names are given in SN 15.20.
Passatha no tumhe, bhikkhave, etaṁ gijjhakūṭaṁ pabbatan”ti? Do you see, monks, that mountain called Gijjhakūṭa?”Do you see that Mount Vulture’s Peak?”
“Evaṁ, bhante”. “Yes, reverend Sir.”“Yes, sir.”
“Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti. “For that mountain Gijjhakūṭa, monks, there was once another name, another designation.“It too used to have a different label and description.
Passatha no tumhe, bhikkhave, imaṁ isigiliṁ pabbatan”ti? Do you see, monks, this mountain called Isigili?”Do you see that Mount Isigili?” The modern name is Soṇagiri.
“Evaṁ, bhante”. “Yes, reverend Sir”“Yes, sir.”
“Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti. “For this mountain Isigili, monks, there has been only this name, this designation.“It used to have exactly the same label and description.
Bhūtapubbaṁ, bhikkhave, pañca paccekabuddhasatāni imasmiṁ isigilismiṁ pabbate ciranivāsino ahesuṁ. Formerly, monks, five hundred Independent Buddhas were settled for a long time on this mountain Isigili.Once upon a time, five hundred independent Buddhas dwelt for a long time on this Isigili. The concept of the paccekabuddha allows that there were awakened sages in the long periods of time when there is no sambuddha such as Gotama. Both are Buddhas in the sense of being awakened, but they differ in their relation to others. It is sometimes said that they do not teach, but the tradition attributes to them a number of sayings (notably Snp 1.3). They are sometimes said to be “solitary”, but here 500 dwell on the same hill, while pacceka Brahmās appear in pairs (SN 6.6:1.3). Compare Bu NP 9:1.36.1, where “independent” funds are set up for “independent” robes (rather than combining them); the same idea occurs at AN 11.16:11.2. Likewise, SN 1.37:1.7 speaks of “independent” verses. Thus the burden of sense in the Pali is that pacceka means “independent”, which here has the sense of not forming a fourfold community, but simply living and practicing independently.
Te imaṁ pabbataṁ pavisantā dissanti, paviṭṭhā na dissanti. They were seen entering this mountain, but after entering were not seen again.They were seen entering the mountain, but after entering were seen no more.
Tamenaṁ manussā disvā evamāhaṁsu: Having seen that the people said this:When people noticed this they said:
‘ayaṁ pabbato ime isī gilatī’ti; “This mountain devours these seers - Seer Devourer (Isi-gili),”‘That mountain swallows these seers!’
‘isigili isigili’ tveva samaññā udapādi. and the name Isigili arose.That’s how it came to be known as Isigili, the “seer-swallower”. This etymology is a deliberate pun, since the obvious explanation would be that gili is simply giri (“mountain”), as Pali r becomes l in the Magadhan dialect. This passage is not found in the Chinese parallel.
Ācikkhissāmi, bhikkhave, paccekabuddhānaṁ nāmāni; Monks, I will declare the names of those Independent Buddhas,I shall declare the names of the independent Buddhas; Mahāvastu 21 lists many past sambuddhas, among whom we find names recorded here as paccekabuddhas, including Aparājita, Supatiṭṭhita, Bandhumā, Ariṭṭha, Tagarasikhī, Tissa, Sikhin, Accutagāma, Asayha, Uppala, Sudassana, Ketu, Jayanta, and Uttara.
kittayissāmi, bhikkhave, paccekabuddhānaṁ nāmāni; monks, I will proclaim the names of those Independent Buddhas,I shall extol the names of the independent Buddhas;
desessāmi, bhikkhave, paccekabuddhānaṁ nāmāni. monks, I will reveal the names of those Independent Buddhas.I shall teach the names of the independent Buddhas.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen to it, apply your minds well, and I will speak.”Listen and apply your mind well, I will speak.” I give the probable meaning of each name, and attempt, perhaps unwisely, to locate other sages of the past with similar names. In almost every case it is impossible to establish such links with any confidence, due to the lack of contextual details, the prevalence of common names used by many people, the use of names based on places or doctrinal concepts, and so on. Nonetheless, certain patterns emerge, especially the fact that several of the names seem to be shared with Jain tīrthaṅkaras. These are the twenty-four founding fathers of Jainism through the ages, like the Buddhist concept of past Buddhas. As many as eight names might be shared with tīrthaṅkaras, while several others might be other Jain sages. Even the name of the sutta itself is the name of a sage Isigiri in Isibhāsiyāiṁ 34. It could be that both Buddhism and Jainism drew on shared traditions of ancient sages, but again, these similarities are all tentative at best.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, reverend Sir,” those monks, replied to the Fortunate One,“Yes, sir,” they replied.
Bhagavā etadavoca: and the Fortunate One said this:The Buddha said this:
“Ariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; “One Independent Sambuddha named Ariṭṭha, monks, was settled for a long time on this mountain Isigili.“The independent Buddhas who dwelt for a long time on this Isigili were named Ariṭṭha, An agent of Kuvera has this name (meaning “indestructible”) at DN 32:7.47, where it is next to Nemi (below at MN 116:6.7). Ariṭṭha and Nemi often appear compounded in Sanskrit as Ariṣṭanemi. This was the name of a past Buddha (Mahāvastu 1.140), the 22nd Jain tīrthaṅkara (Kalpasūtra 170–183), and a Brahmanical sage of remarkable power (Mahābhārata 3.182.8c). Ariṣṭanemi Tārkṣya, although a mythical being, was said to have composed Rig Veda 10.178.
upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Upariṭṭha, monks, was settled for a long time on this mountain Isigili.Upariṭṭha, This was the name of Anuruddha in a past life as an ascetic (Thag 16.9:19.4), although it couldn’t be the same person, since Independent Buddhas are not reborn. It means “son of Ariṭṭha”.
tagarasikhī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Tagarasikhī, monks, was settled for a long time on this mountain Isigili.Tagarasikhī, Also named in SN 3.20, Ud 5.3, and Ja 390, which makes him somewhat of a celebrity by paccekabuddha standards. His name means “jasmine-crested”.
yasassī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Yasassī, monks, was settled for a long time on this mountain Isigili.Yasassin, “Renowned”.
sudassano nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Sudassana, monks, was settled for a long time on this mountain Isigili.Sudassana, “Good-looking”.
piyadassī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Piyadassī, monks, was settled for a long time on this mountain Isigili.Piyadassin, Meaning “one who looks kindly”, this was the favored epithet of King Ashoka.
gandhāro nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Gandhāra, monks, was settled for a long time on this mountain Isigili.Gandhāra, Elsewhere known as a nation famed for horses, located around modern Afghanistan (“Kandahar”, AN 3.70:28.2) and its capital (DN 16:6.28.6). It was named after its founder, but he is otherwise not known as a sage. This could be any sage from Gandhāra (eg. Triṣaṣṭiśalākāpuruṣacaritra 10.11.9; see Ja 406). Below we find several place names, which likewise probably refer to sages from those places.
piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Piṇḍola, monks, was settled for a long time on this mountain Isigili.Piṇḍola, Meaning “alms-gatherer”, a Bhāradvāja of this name was a famous monk.
upāsabho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Upāsabha, monks, was settled for a long time on this mountain Isigili.Upāsabha, Āsabha or usabha (“bull”) is a common name; this is “son of Bull”.
nīto nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Nīta, monks, was settled for a long time on this mountain Isigili.Nīta,
tatho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi, One Independent Sambuddha named Tatha, monks, was settled for a long time on this mountain Isigili.Tatha,
sutavā nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi; One Independent Sambuddha named Sutavā, monks, was settled for a long time on this mountain Isigili.Sutavā,
bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi. One Independent Sambuddha named Bhāvitatta, monks, was settled for a long time on this mountain Isigili.and Bhāvitatta.
Ye sattasārā anīghā nirāsā, Those excellent beings, not troubled, not yearning,Those saintly beings, untroubled, with no need for hope, The verses that follow are not found in the Chinese parallel. | “Saintly beings” renders sattasāra, a rare term otherwise only found in the late Apadānas where, moreover, it is usually a variant reading (Tha Ap 532:24.1, Tha Ap 539:7.3, Tha Ap 551:15.1, Thi Ap 32:23.1).
Paccekamevajjhagamaṁsu bodhiṁ; individually have attained True Awakening.who each achieved awakening independently;
Tesaṁ visallāna naruttamānaṁ, Of those dart-removers, supreme-among-men,hear me extol their names,
Nāmāni me kittayato suṇātha. please listen as I proclaim their names:the supreme men, free of thorns.
Ariṭṭho upariṭṭho tagarasikhī yasassī, Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassī,Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassin,
Sudassano piyadassī ca susambuddho; Sudassana, Piyadassī the Buddha,Sudassana, and Piyadassin the awakened;
Gandhāro piṇḍolo upāsabho ca, Gandhāra, Piṇḍola, and Upāsabha,Gandhāra, Piṇḍola, and Upāsabha,
Nīto tatho sutavā bhāvitatto. Nīta, Tatha, Sutavā, Bhāvitatta.Nīta, Tatha, Sutavā, and Bhāvitatta. The names of these four occupy a similar semantic space: “Educated”, “True”, “Learned”, “Developed”.
Sumbho subho matulo aṭṭhamo ca, Sumbha, Subha, Methula, and Aṭṭhama,Sumbha, Subha, Methula, and Aṭṭhama, Sumbha is the name of a country, and this might be a sage from there. There is also a powerful asura named Śumbha. | Subha (“beautiful”), Methula (“pair”; variant matula), and Aṭṭhama (“eighth”) are otherwise unknown. | This verse is omitted in the commentary.
Athassumegho anīgho sudāṭho; also there are Megha, Anīgha, Sudāṭha,then Assumegha, Anīgha, and Sudāṭha, Assumegha (“tear-cloud”) should perhaps be read sumegha, “lovely cloud”, the name of a mountain. | Anīgha (“untroubled”) is otherwise unknown. | Sudāṭha (“strong-tooth”) and Subāhu (below, “strong-arm”) are unknown as sages, but a lion and tiger of these names are identified with Sāriputta and Moggallāna in a past life (Ja 361).
Paccekabuddhā bhavanettikhīṇā, Independent Buddhas who have ended what leads to rebirth.Independent Buddhas, enders of the leash to existence;
Hiṅgū ca hiṅgo ca mahānubhāvā. Hiṅgu and Hiṅga, ones of great power,and Hiṅgū and Hiṅga the mighty. Hiṅgū (“asafoetida”, Hindi “hing”) and Hiṅga (the name of a people in Mārkaṇḍeya Purāṇa 58) are otherwise unknown.
Dve jālino munino aṭṭhako ca, the two Jālinas who were sages, and Aṭṭhaka,Two sages named Jāli, and Aṭṭhaka; Jāli (“one who has a net”, sometimes “fisherman”) is the name of one of Vessantara’s children (Ja 547). | Aṭṭhaka was the name of a Vedic sage (see MN 95:13.9 and note there).
Atha kosallo buddho atho subāhu; also Kosala the Buddha, and then Subāhu,then the awakened one Kosala, then Subāhu; Kosala is another place name. | Subāhu is a common name for warriors or princes.
Upanemiso nemiso santacitto, Upanemisa, Nemisa, Santacitta,Upanemi, Nemi, and Santacitta, Nemi (“rim”) was the name of the 22nd Jain tīrthaṅkara, where it is an abbreviation of ariṣṭanemi (“indestructible rim”). | Take so here as connective pronoun.
Sacco tatho virajo paṇḍito ca. Sacca, Tatha, Viraja, and Paṇḍita,right and true, stainless and astute. This line is not commented on, so each of these might be taken as a name rather than as attributes.
Kāḷūpakāḷā vijito jito ca, Kāla and Upakāla, Vijita, and Jita,Kāḷa and Upakāḷa, Vijita and Jita, Kāḷa (“dark/time”) is a common name; Upakāḷa is his son. | We might read vijito jito as vijito (a)jito (“one who has conquered”, “one who is unconquered”), in which case the name Ajita would be shared with the second Jain tīrthaṅkara.
Aṅgo ca paṅgo ca guttijito ca; Aṅga and Paṅga and Gutijjita,Aṅga and Paṅga, and Guttijita too; Aṅga (“limb”) is a kingdom, and is sometimes found as a personal name. | Paṅga may be a variant spelling of Vaṅga, i.e. Bengal. | Guttijita means “guard and conqueror (of the senses)”.
Passi jahi upadhidukkhamūlaṁ, Passī, who left off cleaving, the root of suffering,Passin gave up attachment, suffering’s root, Passi most obviously means “seer”. But perhaps it could be from the root passa (“side”), making this the 23rd Jain tīrthaṅkara Pārśva, who immediately preceded Mahāvīra.
Aparājito mārabalaṁ ajesi. Aparājita, who defeated the strength of Māra,while Aparājita defeated Māra’s power. Aparājita (“unconquered by another”) is a common name. It was the name of Śāntinātha, the 16th Jain tīrthaṅkara, in a past life.
Satthā pavattā sarabhaṅgo lomahaṁso, Satthā, Pavattā, Sarabhaṅga, Lomahaṁsa,Satthar, Pavattar, Sarabhaṅga, Lomahaṁsa, Satthar (“teacher”) is used in both Buddhism (usually for the Buddha) and Jainism. Pavattar (“roller-forth”, “proclaimer”) has a similar sense. | Sarabhaṅga (“arrow-breaker”) was a forest hermit in Daṇḍaka. See note at MN 56:13.27. | Lomahaṁsa means “hair raising”.
Uccaṅgamāyo asito anāsavo; Uccaṅgamāya, Asita, Anāsava,Uccaṅgamāya, Asita, Anāsava, Asita (“dark one”) was the name of the sage who attended Siddhattha after his birth (Snp 3.11), while an Asita Devala also features in MN 93. The Rig Veda attributes several hymns to Asita or Devala (sometimes said to be his son) of the Kāśyapa clan. Asita Devala also appears in the Jain Isibhāsiyāiṁ chapter 3. | Anāsava means “undefiled”. Freedom from “defilement” is a key concept in Jainism.
Manomayo mānacchido ca bandhumā, Manomaya, Bandhumā the conceit-cutter,Manomaya, and Bandhumā the cutter of conceit,
Tadādhimutto vimalo ca ketumā. Tadādhimutta, Vimala, and Ketumā,then Adhimutta, and Ketumā the immaculate. The commentary says tadādhimutto is the only name in this line, but I take tad(ā) as a connective pronoun, leaving adhimutta (“faithful”) as the name. Moreover, since the syntax echoes the previous line, I construe it the same way, making ketumā a proper name, meaning one who is “adorned with banners” (like the sun). There are several people and places of this name in Sanskrit, among them at least one sage; it corresponds to Ketu in Mahāvastu 21. See also ketumatī, said to be an old name of Varanasi (DN 26:23.8). On the other hand, I follow the commentary in taking vimalo as an attribute (“immaculate”), but it could be a proper name, in which case it would be shared with Vimala, the 13th Jain tīrthaṅkara.
Ketumbharāgo ca mātaṅgo ariyo, Ketumbarāga, and Mātaṅga, Ariya,Ketumbharāga, Mātaṅga, and Ariya, Ketumbharāga is “cloud-colored”. | Mātaṅga (“one who goes where they wish”, i.e. “elephant”) is the name of an outcast who became a sage (Skandapurāṇa 5.2.60). In other Buddhist versions of this story, he ascends to the Brahmā realm (Snp 1.7:26.1), in which case he is identified with the Bodhisatta (Ja 497). This contradicts the present sutta, for a paccekabuddha is not reborn anywhere. Either there were several sages of this name, or else the memory of a past sage was rather vaguely specified. In the Jain Isibhāsiyāiṁ chapter 26, he criticizes so-called Brahmins who practice violence. See too note on MN 56:13.27. | A sage named Ariya is found in Isibhāsiyāiṁ 19, where he teaches a doctrine of “civility”.
Athaccuto accutagāmabyāmako; also Accuta, Accutagāmabyāmaka,then Accuta, Accutagāma, and Byāmaka, Accuta (“unfallen”) is a name of Agni (Śatapatha Brāhmaṇa 1.6.1.6) and later Viṣṇu/Kṛṣṇa. | If Accuta is Viṣṇu/Kṛṣṇa, perhaps Accutagāma is a garbled form of his elder brother Balarāma’s name Acyutāgraja (“firstborn of the unfallen”). | Byāmaka means “fathom-long”.
Sumaṅgalo dabbilo supatiṭṭhito, Sumaṅgala, Dabbila, Suppatiṭṭhita,Sumaṅgala, Dabbila, Supatiṭṭhita, Sumaṅgala (“good fortune”) is a common name. A Jain text tells of a king of that name who became an ascetic in later life (Triṣaṣṭiśalākāpuruṣacaritra 10.6.2). Ja 420 tells of how a park-keeper named Sumaṅgala accidentally killed a paccekabuddha. | Dabbila probably refers to one who uses the sacrificial “ladle” (darvi, see MN 93:18.71 and note). | Supatiṭṭhita (“well-established”) might be an attribute; commentary is silent, but Mahāvastu 21 takes it as a name.
Asayho khemābhirato ca sorato. Asayha, Khemābata and Sorata,Asayha, Khemābhirata, and Sorata. “Unbeatable”, “lover of sanctuary”, and “gentle”.
Durannayo saṅgho athopi ujjayo, Dūrannaya, Saṅgha and also Uccaya,Durannaya, Saṅgha, and also Ujjaya, Durannaya means “hard to follow”. | Saṅgha (“community”) is a fairly common name in Pali. | Ujjaya (“victory”) in Pali is the name of a brahmin (AN 4.39, AN 8.55) and a mendicant (Thag 1.47). The city of Ujjeni in Avantī is sometimes spelled ujjaya, so this is perhaps someone from there.
Aparo muni sayho anomanikkamo; another sage Sayha, who had great fervour,another sage, Sayha of peerless effort. Sayha is the name of a mountain district in which the Godāvarī arises (Trimbakeshwar Range). It is south of Ujjeni, so perhaps both of these are places.
Ānando nando upanando dvādasa, the twelve named Ānanda, Nanda, and Upananda (i.e. 4 to each name),There are twelve Ānandas, Nandas, and Upanandas, The commentary says there were four of each, making twelve in total. All are common names meaning “joy”.
Bhāradvājo antimadehadhārī. Bhāradvāja, one who bore his last body,and Bhāradvāja, bearing his final body. Bhāradvāja, one of the seven great Vedic sages, founded a storied lineage (DN 32:10.3, MN 95:11.2).
Bodhi mahānāmo athopi uttaro, Bodhī, Mahānāma, and also Uttara,Bodhi, Mahānāma, and also Uttara, “Awakening”, “great name”, and “north/supreme” are all common names.
Kesī sikhī sundaro dvārabhājo; Kesī, Sikhī, Sundara, Bhāradvāja,Kesī, Sikhī, Sundara, and Bhāradvāja, In Jainism, Keśi is a noted ascetic disciple of Pārśva (Uttarādhyayanasūtra 23.2). | Sikhī was a former Buddha (SN 6.14), whose name is solar in connotation (DN 14:1.12.4): the streaming radiance of the sun. The sun is also said to be kesi (“hairy”) for the same reason (eg. Rig Veda 10.136.1), so these two names go together. | Sundara (“beautiful”) is a common name. | The presence of a second Bhāradvāja creates tension, since duplicates are mostly avoided. The Mahāsaṅgīti resolves it by reading dvārabhāja here, which is otherwise unattested. In her translation, Horner took athopi uttaro in the previous line as “also another” Bhāradvāja, with the other items as attributes. However, I leave the tension unresolved, as there were many Bhāradvājas.
Tissūpatissā bhavabandhanacchidā, Tissa and Upatissa, who cut the bonds of rebirth,Tissa and Upatissa, who’ve both cut the bonds to rebirth, Tissa is a common name, meaning “born under the star Sirius”. Notably, Tissa follows Bhāradvāja; both were names of the chief disciples of Kassapa Buddha, and were associated with Mount Vepulla of Rājagaha in a former age (SN 15.20:4.6).
Upasikhi taṇhacchido ca sikhari. Upasīdarī, and Sīdarī, who cut off craving,Upasīdarī and Sīdarī, who’ve both cut off craving. Sīdarī perhaps means “dweller by the Sīdā”, which in Pali tradition is a river in the Himalayas beside which ascetics flourish (Ja 541:16.1). It is probably a variant spelling of sītā (“cold”), a common name for rivers. The tenth Jain tīrthaṅkara has the similar name Śītala.
Buddho ahu maṅgalo vītarāgo, the passionless Buddha called Maṅgala,Maṅgala was awakened, free of greed, Maṅgala (“(good) omen”) is a common name.
Usabhacchidā jāliniṁ dukkhamūlaṁ; Usabha, who cut off the net, the root of suffering,Usabha cut the net, the root of suffering, Usabha (“bull”) is ṛṣabha in Sanskrit. It was the name of several Brahmanical sages, as well as the first Jain tīrthaṅkara.
Santaṁ padaṁ ajjhagamopanīto, Upanīta, who attained the state of peace,Upanīta who attained the state of peace, Upanīta means “one who has been initiated” in the upanayana ritual, by which a boy undertakes Vedic studies.
Uposatho sundaro saccanāmo. Uposatha, Sundara, Saccanāma,Uposatha, Sundara, and Saccanāma. Uposatha (“sabbath”) is the name of King Sudassana’s royal elephant (DN 17:2.5.5). | This is the second Sundara; one or both might be an attribute. | Saccanāma (“one whose name is true”) recalls the famous sage Satyakāma Jābāla of Chāndogya Upaniṣad 4.4.
Jeto jayanto padumo uppalo ca, Jeta, Jayanta, Paduma, and Uppala,Jeta, Jayanta, Paduma, and Uppala; All these are common names. Jeta and Jayanta both mean “victor”, while Paduma and Uppala both mean “lotus”. In Jainism, Paduma recalls the name of the sixth tīrthaṅkara, Padmaprabha (“lotus-shine”), while a sage named Jayanta practiced in the mountains during a previous incarnation of the tīrthaṅkara Śanti (Triṣaṣṭiśalākāpuruṣacaritra 5.1.9).
Padumuttaro rakkhito pabbato ca; Padumuttara, Rakkhita, and Pabbata,Padumuttara, Rakkhita, and Pabbata, Padumuttara (“supreme lotus”) is well known in Theravāda as the name of the thirteenth of the twenty-eight Buddhas. Jains recognize two sages of this name, as incarnations of the tīrthaṅkaras Śītala and Vāsupūjya (Triṣaṣṭiśalākāpuruṣacaritra 3.8.1, 4.2.1). | Rakkhita (“protected”) is common name. Here it is followed by another place name, Pabbata (“mountain”). A sage Rakkhita of the mountains features in the related Jātaka stories told at Mahāvastu 28a and Ja 505. Parvata is also the name of a Vedic poet, who legend says was a nephew of Nārada.
Mānatthaddho sobhito vītarāgo, Mānatthaddha, Sobhita, Vītarāga,Mānatthaddha, beautiful and free of greed, Mānatthaddha means “stiff with pride”; a brahmin of that name appears in SN 7.15. Presumably it was an old nickname that stuck.
Kaṇho ca buddho suvimuttacitto. the Buddha Kaṇha, whose mind was completely free -and the Buddha Kaṇha, his mind well freed. Kaṇha (“dark”) is better known by his Sanskrit name Krishna. While the god of that name is not prominent in the suttas, it does seem as if elements of his story were known (DN 3:1.23.8).
Ete ca aññe ca mahānubhāvā, these and others who were ones of great power,These and other mighty ones awakened independently, I count 103 named paccekabuddhas in total. However, the number is not certain, given the ambiguity between names and attributes.
Paccekabuddhā bhavanettikhīṇā; Independent Buddhas, who had ended what leads to rebirth,enders of the leash to existence—
Te sabbasaṅgātigate mahesī, these great seers, who had gone beyond the shackle,honor these great seers who have slipped all chains,
Parinibbute vandatha appameyye”ti. worship those completely emancipated, who are beyond measure.”fully quenched, limitless.”
Isigilisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.