Reseaching the Young Lady Sujātā and the Brick Stupa at the Riverside of Niranjana

Bhikkhu Chuc Phu / Translated by TN. Tịnh Quang

I came to Bodh Gaya when it’s gentle sun in mid February. Over a long bridge that’s a little swayed, crossing river Falgu, we went to the region which was introduced Sujātā village by Indian tourism members. The name of Sujātā was used widely, from classroom for poor children to luxurious hotels in Bodh Gaya area. The path to go to the village is narrow and dusty. On the roadside, a few farmers were threshing fresh gold rice as newly harvested on the farm plots. The landscape was similar Vietnam country before. The car took us to a brick stupa. It’s quite large and round, and can recognize very clearly from the Google Maps image. Reading the brief introduction on the blue sign next to the stupa, we knew it is Sujātā stupa, the young lady has offered milk rice soup for ascetic Siddhàrtha before he attained enlightenment. I suddenly thought about the Indian’s ascetics and humane hearts. 

 A corner of Sujātā stupa today. Photo: Chuc Phu

Along the banks of the old brick, I light climbed up to the top of tower. There is a small Bodhi tree and few crumbling bricks here. Looking far away, I suddenly realized that the surrounding view was peaceful but destitute and ragged. A glimpse of sad feeling take my soul on the way back.

This stupa is said to be Sujātā' stupa

Looking at the old bricks, it’s not clear whether ancient or not, it was lying disorderly around the tower, I unexpectedly remember the image of the austere builder is using old bricks to build the base and foundation but not clear the house or the tower at some Buddhist relics which are being remodeled. I thought did those builders do wrong in reconstruction work of ancestors? Or built up the works that’s not included in the Buddhist scriptures? Related to the evidence unearthed in Piprahwa, the Indian archaeologists believed that it is Great Kapilavasttu, a proclamation was not certify by Nepal’s archaeologists⁽¹⁾, I started to think about the resurvey again to Buddhism’s relics or Buddhist-related through the scripture system. Survey to event of Sujātā’s milk soup bowl started from this concern.

The  Indian builders’ restoring relics nearby Great Kapilavasttu. Photo: Chuc Phu 

Sujātā and her bowl of milk Soup in Nikàya

1 - The name of SujātāAcorrding to etymology, Sujātā means born from noble lineage, is the good birth ⁽²⁾. Therefore the name of Sujàtà was used by a lot of people in ancient India. Basing on Buddhist Dictionary of Pali Proper Names ⁽³⁾, lectronic edition, there are ten people with the name of Sujàtà. First of all, there was a big disciple of Sobhita Buddha (J. i 10; Bu vii, 22). Second, was a big disciple of Piyadassi Buddha (Ji39; Bu.xiv.21).Third, the mother of Padumutara Buddha (Ji37; Bu.xi.19; MA.ii.722; DhA.i.417). Fourth, the mother of Kondanna Buddha (Bu.iii.25, Ji30). Firth, female Ayakkha, later became the wife of the Heaven’s king (Sakka) (DhA.i.269, 271, 274ff.; DA.iii.716f.; Ji201f.; Also J. iii.491f). Sixth, was the daughter of the patron Senani, the village header near Uruvela, with the servant Punna, gave the milk soup bowl to the Buddha when he attained enlightenment (Ji68f.; DhA.i.71,). Seventh, good female believer Natika (D.ii.92; Sv356f.). Eighth, the Visakha’s young sister who named Dhanañjayasetthi, was married to the Patron Anathapindika’s son, are discussed in detail in the Jàtaka 269. Ninth, a handmaid in Benares (J.ii.125). And finally, was the name of an Elder Bikkhuni (Thig.145-50; ThigA.136f).

Thus, in ten people with the name Sujātā, the sixth person who offered milk porridge to the Buddha, is the object to be examined through the sutras.

2 - The texts relating to the Buddha’s history

We have focused on investigating the texts contain a lot of data which related to the life of the Buddha in the term Nikàya but could not find out the story of Sujàtà offering milk rice soup.

In Dīgha-Nikāya, in turn we have surveyed the texts: Ambbattha Sutta, No. 3; Kutadanta Sutta, No. 5; Mahà-Padàna Sutta,  No.14; Mahà-Nidàna Sutta, No.15; Mahà-Parinibbàna Sutta, No.16; Mahà-Sudassana Sutta, No.17; Agganana Sutta, No. 27.

In Majjhima-Nikāya, we have examined the texts: Bhayabheravasuttam, No.4; Mahasihanadasuttam, No.12; Ariyapariyesanasuttam, No. 26; Mahàsaccaka sutta, No.36; Makhadevasuttam, No. 83; Acchariyabbhutadhammasuttamo, No. 123.

In Anguttara Nikàya, Samyutta and Khuddaka-nikāya (from Khuddaka 1 to 10), we did not detect the Sujàtà’s story who offered milk rice soup. Only corrding to Anguttara Nikàya, in Ekaka Nipàta, Etadaggavagga (XIV) - Sattama Vagga, mentioned the name of Sujàtà and determined that: “Bhikkhus, out of my lay female disciples the first to take the three refuges is Sujàtà Senāndīhitā.” This is important information that should be expanded”.

Must to determine that, there was no event offering the bowl of milk porridge which is mentioned in the Anguttara Nikàya above. Second, the name Sujātā Senāndīhitā was young lady Sujātā who with the ​​maid Punna offered milk porridge to the Buddha as just said. If the young lady Sujātā Senāndīhitā was the first Buddhist female, the story of offering the milk rice soup for the ascetic Siddhàrtha Gotama is fiction. Because when she took an oath to become a disciple, the information also proved that the Buddha has attained enlightenment.

Moreover, in famous book that researches into Buddhist nuns and Budhist women by I.B Horner -a former chairman of the Pali Text Society⁽⁴⁾, mentioned eight times to name of Sujàtà but do not have any information regarding young lady Sujàtà who offered milk rice soup, and also has no information confirming that Sujàtà was the first female lay disciple. Therefore, information from Anguttara Nikàya just cited is not related to the story of Sujàtà who offered milk rice soup before the Buddha attained enlightenment.

3 – Researching Nidanakatha in Nikàya

In the Pāli texts, one of documents relating to the Buddha’s history is recognized by the scholars as Nidanakatha ⁽⁵⁾ text, is said to be the writing of Buddhaghosa in the century V⁽⁶⁾. This work is an important basis for writing the Buddha Gotama‘s historial works by Hajime Nakamura ⁽⁷⁾. Nidanakatha started with describing the Buddha's past life, the the events when the Prince’s birth; specially, this book wrote down fully the story of Sujata and the milk soup bowl which is very lively.

Acorrding tis text, in Uruvela, Senani village, a young girl named Sujàtà prayed to a tree deity, Nigrodha: If I am married into a family of equal rank, and have a son for my first-born child, then I will spend every year a hundred thousand on an offering to thee ⁽⁸⁾. Her Prayer is completed, she refined milk from a thousand cows, produced milk soup specially; and on the full moon day in May, she’s along with her ​​servant Punna to bring that special milk porridge offered to the Bodhisattva. After eating milk soup, the Bodhisattva went to the river Niranjana to bathe and received a bunch of grass from the shepherd Sotthiya’s offering. After that, he went to the Bodhi tree and took mighty vow: “My skin, indeed, and nerves, and bones, may become arid, and the very blood in my body may dry up; but till I attain to complete insight, this seat I will not leave! ⁽⁹⁾. 

The story is the general concord smoothly between history’s reality factors and legend’s mighty details. The text has set the premise for more Buddhist researchers writing the Buddha’s history by their emotion and literature’s trends.

Sujātā and her bowl of milk soup in Mahāyāna

1- The Pancavarga Vinaya (五分律

Examining the texts in ranks and basing on the index of equivalent texs of five Nikàya with Agama (阿含) system, we had not found any documentation related to the story Sujàtà and the milk soup. Thinking the direction of the survey would go to the end road, suddently, we found out the detailed story of bowl of milk soup of Sujàta (须 闍 陀) in The Pancavarga Vinaya (五分律)⁽¹⁰⁾, and in particular, this material also refers to believer Sujàtà who becoming a Buddha and his teaching’s disciple. However, due to the Pancavarga Vinaya appeared quite late of era ⁽¹¹⁾, so we sought it by other way that’s based on the texs belong to the jātaka  (本縁)term according to the classification in the Chinese Tripitaka (大正新脩大藏經). 

2- Taizi ruiying benqi jing (太子瑞應本起經)

However, as surveying the first sutra from this system is the Taizi ruiying benqi jing (太 子 瑞 应 本 起 经)⁽¹²⁾, it’s date appears quite early in the Dòng Wu Dynasty (東吳 229 - 280), translated by Buddhist lay Zhiqian (支 謙), we could not find out details of Sujàtà story.

3- Càrya-Nidàna Sutra (修行本起經)

Our survey efforts have responsed to discovering the full text of story of young lady Sujàtà and bowl of milk soup through the Xiuxing benqi jing (修行 本 起 经) ⁽¹³⁾. The Xiuxing benqi jing includes of two parts, translated in Han dynasty (25 -220) by Zhu Dali (竺大力) and Kang Meng- xiang (康孟詳). The Text confirms the two girls but not the name, offered milk to the Bodhisattva and then became the triratna’s disciples (令 女歸 三尊). There is a special detail to concern, which is the making of refinement of five hundred cows’ milk in order to offer to the Bodhisattva (當取 五 百 牛 乳, 展 转 相 饮 至 于 一 牛).

4- Lalitavistara Sūtra (普曜經)

According to jātaka and basing on the age, we surveyed Lalitavistara Sūtra (普曜經), the text are considered to appear quite early during the Xì Jin (265-316) ⁽¹⁴⁾ and the story of Sujàtà appearing in the chapter fifteenth -六年之中示大勤苦精進之行, This sutra told about a wealthy woman in Xìu She Mán Jìa village -修 舍 慢 加; Before get married, this female believer took a vow, if there is a son, she would offer her gift to Mountian Deity, Tree Deity⁽¹⁵⁾. Specially, the sutra describes detailly of the story of serve offering milk soup which was general processed from many nilch cows, but here is a thousand nilch cows ⁽¹⁶⁾.  And also according to the scripture described, out of this believer woman, there was also a servant girl who helped the believer women performing her wish and virtues. With the invidences of the story above, and our preliminary surveys, this shows Lalitavistara Sūtra-普曜經 containing precious materials such as Sutta Nipata and previous ancient texts.

5- Abhiniskramana-sutra (佛 本 行 集 經)

The big sutra describes of Lord Buddha’s life which is belong jātaka system; that’s Abhiniskramana-sutra consisting of sixty volumes (佛 本 行 集 經). The sutra was translated by Great master Jnānagupta in the Sui Dynasty (隋朝). The Great master’s country was Gandhara, North India; he came to the capital Chang'an (China) about 559-560 ACE, he was a prominent translators of Buddhism in Sui Dynasty.

In the sutra, a Brahman Sanayána (Sī Nà Yē Nà - 斯 那 耶 那) has two daughters. One named Nanda (NánTuó), Suí called joyfulness (难 陀, 隋 言 喜), other one named Bála (Pó Luó), Suí called strength (婆 罗, 隋 言 力). The Two daughters offered food, water, and body oil for Bodhisattva. The very special details which the two girls wished getting married to Bodhisattva (我 愿 彼 人 作 于 我 夫). After hearing Bodhisattva’s counsel, the two girls gave up their idea, but still serve offerings things. No long after, there was a goatherd took care this task until the Bodhisattva full recovery effort, after six years of austerity.

6- Vaipulya Mahavyuha-sutra (方 廣 大 莊 嚴 經)

The sutra translated by Divàkara (Dì Pó Hē Luó-地婆訶羅) in the Tang Dynasty (618-907), also known as the Shentong youxi jing (神 通 游 戏 經) ⁽¹⁷⁾, consisting of 12 volumes. The sutra structures closely, describe the life of Buddha from Tusita heaven to turn the Dharma Cakra, and the last teachings. Many Western researchers such as M.Winternitz and JK Nariman doubt that this scripture was wrote on the platform of Lalitavistara Sūtra. The young lady sheepherder’ story details offered milk appearing in volume of seventh, in chapter 18, to river Niranjana. This lady named Singalaka (shàn shēng- 善 生), and her maid named Uttara (Yōu Duō Luó -優 多) 羅). Due to the good Deity recommended, so she knew Bodhisatta was ascetic practicing, and refined the milk soup from a thousand cows to offer him. The story details mixed with more skillful Abhijna of divine than the texts in the early age.

7- Buddha-carita (佛 所 行 讚)

The last work we survey is not belong to sutra, but it in jātaka (本縁) term, that’s the work of Buddha-carita (佛 所 行 赞) ⁽¹⁸⁾ by Asvaghosa, an author of many famous Mahayàna Sàtra. The Buddha-carita is an old long poem in Sanskrit language, and translated into Tibetan, Chinese and many other languages. The appearence period of the author Asvaghosa as well as his work’s has many ideas, not completed unity by Buddhist competent researchers. However, based on the Chinese version in Tripitaka, this text was present in China during the Běi Liáng Dynasty (北梁朝 397-439). This is a great literature written about the life of Buddha, and also mentions brief details about Sujàtà who offered milk rice soup. Due to limit of poetry and literature, so in the text only records that, there was cowgirl named Nanda  (有 一 牧 牛 长, 长 女 名 难 陀); after hearing a spirit told about Bodhisattva who is ascetic, she’s  happy to go to there to offer milk soup (乳 糜). After used milk soup, the Bodhisattva went to Bodhi tree (ficus religiosa) to meditate, and finally he obtained enlightenment.

8- Some ideas for the two systems’ documents

In materials we just researched, the earliest documents of the young lady offered milk soup has been in Càrya-Nidàna Sùtra (修行本起經) in late Han dynasty (25-220). However, details of taking Refuge have showed an inadequate in content scriptures. To our survey, maybe, the full content of Sujàtà story of offering milk is the Lalitavistara Sūtra (普曜經). For this reason, not only the story just mention, this text still contains important evidences similar to the last two chapters of the Sutta Nipata, an extreme ancient sutra, which is evaluated highly by the Buddhist researcher.

To the Sujatà’ story of offering milk soup. First, the way of pronunciation Xiū Shě Màn Jiā (修 舍 慢 加) from Lalitavistara Sūtra is very close to the called name Uruvela of Nidanakatha text as well as many other texts. Second, the purpose of offering milk porridge was to gratitude to Mountain Spirit for her prayer accomplished. Third, the milk soup bowl was refined from a lot of cows. Fourth, in addition to the believer female was also a maid company. Fifth, due to the whisperings of Deity, so the believer could know bodhisattva who was ascetic. Finally, the dating of Chinese translation that showed on Lalitavistara Sūtra (普曜經) was very soon, that is end of the third century and early fourth century ACE.

All these details look alike to the evidences in works of Nidanakatha. Based on the age, between Nidanakatha and Lalitavistara Sūtra appeared very close to each other. Because there is no Lalitavistara Sūtra in our’s hands, so we can not determine the Lalitavistara Sūtra has appeared before the Nidanakatha text or no? With these similarities in detaisl of story of Sujàtà offering milk soup in the two documents above, we only dare to address that, both two texts of Nidanakatha and Lalitavistara Sūtra were relate to an ancient text, including the era appeared very early, at least early ACE  that we have not discovered.

Our suspicion is completely founded. For this reason, the survey of the Buddha history was expressed through the Gandhara artworks which were identified very early dating from the first century ACE by the archaeologists. From the results obtained at 40 lexcavated location which stretche across the Pakistan and Afghanistan country of archaeologists; they have provided a system of artifacts related to the history and legend of Buddha is very lively ⁽¹⁹⁾. In particular, the story of Sujātā offering milk rice soup’s details showed on a scultptural wall with notation Acc. No: PM_01425 and dating shows the Century II - III ACE ⁽²⁰⁾. This proved that the Buddha’s legendary and the behaviors have appeared in writing, or at least oral literature in the early ACE.

From initial survey, we believe that the Lalitavistara Sūtra was important influential text in the Chinese Buddhist Scholars at that time, even master Fa-Xian and Xuan Zang. To us, from the offering milk soup story are recorded in the Lalitavistara Sūtra, when the master Fa-Xian went to India to study Dharma in year of Jì Hai, Hoang Shi dynasty (399), he has confirmed location: To move to two miles (二 里: Measure unitof old Chinese) forward of the North, then arrive at young lady Mí Jiā’s area who offered milk soup for the Buddha ⁽²¹⁾ (又 北 行 二 里 得 彌 家 女 奉 佛 乳 糜 處) ⁽²²⁾.  Here, Sujàtà’s name is transcribed into Mí Jiā by master Fa Hien has more foundation than the name Nanda that’s transcribed in Abhiniskramana-sutra (佛 本 行 集 經) or Buddha-carita (佛 所 行 讚). Moreover, the details of the floor house of two girls offering milk soup which recorded by master Xuan zang ⁽²³⁾ is also an additional evidence, and both convinced of the iifluence on the Lalitavistara Sūtra’s documents.

In the remaining works, between Abhiniskramana-sutra (佛 本 行 集 經) and Buddha-carita (佛 所 行 讚), they were inheritable each other with the name. Moreover, the two young women offering food item for the Bodhisattva for they want to marry to the Bodhisattva in the Abhiniskramana-sutra is too exaggerated writing. The Vaipulya Mahavyuha-sutra’s content is nearly as same as the Lalitavistara Sutra’. Due to its age appeared quite late, so maybe to inherit the previous scriptures. Details of Sujàtà becoming believer in Buddhism in the Pancavarga, and the taking Buddhist refuge in Càrya-Nidàna Sutra are opposite to the basic conventions of Buddhism; similar to the first Buddhist refuge was Sujātā Senāndīhitā who was recorded in Anguttara sutra that cited above.

It is probably conclution, the original story of young lady Sujātā who offered milk rice soup although it was not set in sutras of main Pàli texts, basing on the same level of this story’s details through Lalitavistara Sūtra and Nidanakatha text, with standpoint of giving up austerity ways, was convinced that, the Bodhisattva has normally received food after six years in asceticism. Of course, with a body too depleted, the milk soup bowl was a reasonable choice, though in any time.

The one who offers supplies for monks is not only person and not easy to remember the names; especially, was only once while he (Buddha) was not attained enlightment, and around that had no many people. This may be the reason why the famous historian wrote about the Buddha’s history did not put this event in main history. That is the case of H.W Schuman’s work in The Historical Buddha, and the case of Maha Thera Narada’s work in The Buddha and His Teachings. However, in order to mark the time Bodhisattva gave up his austerity, the bowl of milk soup which was offered by an anonymous person, suddently, it’s shimmery to shine up when his vow was found clearly.

Replacing of conclusion or seeking for Sujātā’s tomb Stupa

As described in the beginning, the Indian tourism industry today confirms that the brick tower in the east of river Falgu (Niranjana) now is Sujātā’s tower. This assertion is based on the archaeological information of Mr. Cunningham, the Indian archaeological works and records of master Xuan zang.

Tracing back information of archaeologist Cunningham in 1861-1862, the report details to Buddha Gaya’s areas, he stated that: "Of the 33 ancient pillars above described, there are 10 of sand stone from some distant quarry, and 23 of granite from the neighbouring hills. They are all of the same dimensions and of the same age; but as the two sets of pillars were found in different localities, although not apart, I believe that they originally formed different. The sand stone pillars are said to have been found at southern side of the Great Temple, and close to the Pipal tree. I believe, therefore, that they originally an enclosure round the Bodhi tree itself. The granite are said to have been discovered about 50 yards to the east the Great Temple; and I think it probable that they formed an enclosure either round the stupa which stood the spot where Buddha received a bowl of rice and milk two milkmaids. According to Hwen Thsang, this stupa to the south west of the Great Temple” ⁽²⁴⁾.

The outline map of Bodh Gaya area by Cunningham. Cited: Cunningham, Archaeological Survey of India, Volume XI. 

According to our survey, master Xuan zang had previously confirmed that: "Outside of the Vajra chair and Bodhi tree there is a stupa in the south-west. This is the previous house of two cowgirls who offered the bowl of milk soup. (菩 提 树 垣 外 西 南 窣 堵 波. 奉 乳 糜 二 牧 女 故 宅) ⁽²⁵⁾. Basing on the above paragraph of the archaeologist Cunningham and records of Xuanzang, there was a stupa erected to remember where Sujātā lived, and that stupa was located in the south-west of Bodhi tree, where the Buddha attained enlightenment. Moreover, the map shows in details, Cunningham confirmed a location that Bodhisattva has received a bowl of milk soup by symbol of g on the map of Bodhi Gaya area in the west bank of the river Falgu⁽²⁶⁾. Therefore, if Sujata’s stupa to be still existed today, it must be in west bank of the river Niranjana, as same as derection of Mahabodhi stupe, not locate in the east bank now. Thus, the current stupa is considered as Sujātā’ stupe, essentially, whose stupe?

Reading more information from archaeologists Cunningham: “To the eastward of Buddha Gaya, on the opposite bank of the Phalgu or Lilajan River, and immediately to the north of the village of Bakror, there are the ruins of a large brick tope, with a stump of a sand stone pillar at a short distance to the northward. The ruined mound which is called Katani ⁽²⁷⁾, To the eastward of Buddha Gaya, on the opposite bank of the Phalgu or Lilajan River, and immediately to the north of the village of Bakror, there are the ruins of a large brick tope, with a stump of a sand stone pillar at a short distance to the northward. The ruined mound which is called Katani, is 150 feet in diameter at base, and 50 feet high. It is built of the usual large bricks, 15 x 10 x 3. Several excavations have been made in it in search of bricks and treasure. About 70 years ago numerous lac seals impressed with a figure of Buddha, were found in excavating this tope. These are engraved in Moor’s Hindu Pantheon, Plate LXX, Figures 6, 7, and 8, where they are said to have been dug up at Buddha Gaya. My information was, however derived from the Mahant himself ⁽²⁸⁾,, and as Bakror is only half a mile to the eastward, it would have been more correct to have described the locality as near instead of at Buddha Gaya" ⁽²⁹⁾. The brich stupa‘s details of archaeologists Cunningham clarified some material related to Buddhism, and in whole paragraph did not confirm any details regarding young lady Sujātā.

Using the Google Maps image, Sujata’s stupa becomes very visible and clear. Although not measured in the data, by direct sense, from aerial photos and field surveys at these two places, the current Sujātā’ stupa equivalent sized to commemorative stupa (Ramabhar Stupa) where cremated Buddha’s body. The current Sujātā’ stupa is the commemorative stupa where the Bodhisattva went into the river Neranjara to take bath ⁽³⁰⁾, isn’t it? Or to be the stupa of a saint who was Buddha’s disciple or a certain Buddha in past time?

Acorrding to the Great Tang Records on the Western Regions by Xuan zang, confirm that: The Eastern of mountain Gaya has a stupa. This was the kāśyapa’s hometown. The southern there are two stupas. This is the place of saint Gayā-kāśyapa and also kāśyapa’ (伽 耶 山 東 南 有 窣 堵波. 迦 葉 波 本 生 邑 也. 其 南 有 二 窣 堵 波. 則 伽 耶 迦葉 波 捺 地 迦 葉 波) ⁽³¹⁾, and also Xuan Zang had more confirmed: There are preicious stupas at around of four directions of Bodhi tree (菩 提 樹垣 內 四 隅 皆 有 大 窣 堵 波)⁽³²⁾. Moreover, in the Fa Hien’s early records also identified that, around Bodhi Gaya area has many Buddhist temples. According to Fa Hien: There are three temples at Bodhi Gaya, and Buddhist monks residing. The monks are donated by people, not lacking anything (佛 得 道 處 有 三 僧 伽藍. 皆 有 僧 住. 眾 僧 民 戶 供 給 饒 足 無 所 乏 少) ⁽³³⁾.

From early Fa Hien’s information to the Xuan Zang’s careful records, has proved that, around the Buddha Gaya area (where the Budha attained enlightenment), there are a lot of Buddha stupas in the past as well as the saints who was Buddha’s disciples. Current Sujata stupa’s location is not too far from the Boddhi Gaya stupa. It is known that, in the final report in 2006, the Bihar government is planning to the relic clusters at the eastern of riverside of Falgu (Niranjana), including Sujātā’ stupa, Dhammaranya and Sujātā Kuti on the draft project for the city ⁽³⁴⁾. This information makes us more thinking because the source of the brick stupa until now has not been clearly determined yet.

Reading again the first introduced line on blue plate at Sujata’s current stupa, it shows: This brick stupa was constructed to commemorate the residence of Sujātā, the maiden who offered milk rice to Lord Buddha.

The connected information was recorded from master Xuan zang, and the results of field survey of the archaeologist Cunningham for Sujātā Stupa’s location in the west bank of the river Niranjana, we believe, which is more factual information than the information given by the Indian tourism industry.

In limited materials, we hope, if there are more associations and additional documents from many researchers, the stupa is said to be Sujata’ now, will be clarified from the legendary mist.

Footnote

⁽¹⁾ Hajime Nakamura, Đức Phật Gotama, một tiểu sử căn cứ vào những bản kinh uy tín nhất, Trần Phương Lan dịch, NXB. Phương Đông, 2011, tr. 72.

⁽²⁾ 林 光 明 & 林 怠 馨, 合 編. 梵 漢 梵 大 辭 典. 嘉 豐 出 版 社. India, 2004, p. 1226.

⁽³⁾ Buddhist Dictionary of Pali Proper Names. Most of the entries have been taken from the “Dictionary of Pali Names” by G P Malalasekera (1899-1973), which is available as printed version from “London, The Pali Text Society”.

⁽⁴⁾ Horner, Isaline Blew, Women under Primitive Buddhism: Laywomen and Almswomen, India, 2007.

⁽⁵⁾ For the first time edited in the original Pali by Y Fausboll, and translated by T.W. Rhys Davids, Buddhist Birth stories or, Jataka Tales. The oldest collection of folk-lore extant: Being the Atakatthavannana. Volume I, London, 1880.

⁽⁶⁾ Dẫn lại từ Hajime Nakamura, Đức Phật Gotama, một tiểu sử căn cứ vào những bản kinh uy tín nhất, Trần Phương Lan dịch, NXB. Phương Đông, 2011, tr. 23.

⁽⁷⁾ Hajime Nakamura, Sách đã dẫn.

⁽⁸⁾ For the first time edited in the original Pali by Y Fausboll, and translated by T.W. Rhys Davids, Buddhist Birth stories or, Jataka Tales. The oldest collection of folk-lore extant: Being the Atakatthavannana. Volume I, London, 1880, p. 92.

⁽⁹⁾ Ibid, p. 96

⁽¹⁰⁾ 大 正 新 脩大 藏 經 第 二 十 二 冊 No. 1421 彌 沙 塞 部 和 醯 五 分 律, 宋 罽 賓 三 藏 佛 陀 什 共 竺 道 生 等 譯 第 三 分 初 受 戒 法 上. Nguyên văn: “彼 女 須 闍 陀。見 佛 威 相 殊 妙。前 取 佛 缽 盛 滿 美 食 以 奉 世 尊。佛 受 食 已 語 言。汝 可 歸 依佛 歸 依 法。即 受 二 自 歸。是 為 女 人 中 須 闍 陀 最 初 受 二 自 歸 為 優 婆 夷”.

⁽¹¹⁾ Niên đại Lưu Tống (420 - 479). 彌 沙 塞 部 和 醯 五 分 律, 宋 罽 賓 三 藏 佛 陀 什 共 竺 道 生 等 譯.

⁽¹²⁾ 大 正 新 脩大 藏 經 第 三 冊 No. 185, 太 子 瑞 應 本 起 經, 吳 月 支 優 婆 塞 支 謙 譯.

⁽¹³⁾ 大 正 新 脩大 藏 經 第 三 冊 No. 184, 修 行 本 起 經, 後 漢 西 域 三 藏 竺 大 力 共 康 孟 詳 譯.

⁽¹⁴⁾ 大 正 新 脩大 藏 經 第 三 冊 No. 186, 普 曜 經, 普 曜 經 卷 第 五, 西 晉 月氏 三 藏 竺 法 護 譯, 六 年 勤 苦行 品 第 十 五.

⁽¹⁵⁾ 普 曜 經. Nguyên văn: 時 長 者 女, 始 出 嫁 時, 有 願 生 男 子 者, 必 當 與 作 甘 美 餚 膳, 祠 山 樹 神。時 長 者 女, 生得 一 男 心 中 歡 喜.

⁽¹⁶⁾ 普 曜 經, Nguyên văn: 千 頭 牛 展 轉 相 飲.

⁽¹⁷⁾ 大 正 新 脩 大 藏 經 第 三 冊 No. 187, 方 廣 大 莊 嚴 經.

⁽¹⁸⁾ 大 正 新 脩大 藏 經 第 四 冊 No. 192, 佛 所 行 讚.

⁽¹⁹⁾ Ihsan Ali & Muhammad Naeem Qazi, Gandharan Sculpture in the Peshawar Museum (Life Story of Buddha), Hazara University Mansehra NWFP, Pakistan, 2008, p.17-20.

⁽²⁰⁾ Ibid, p. 125.

⁽²¹⁾ Cao tăng Pháp Hiển, Trí Quang dịch, NXB. TP. HCM, 1995, tr. 77.

⁽²²⁾ 大 正 新 脩大 藏 經 第 五 十 一 冊 No. 2085, 高 僧 法 顯 傳.

⁽²³⁾ 大 正 新 脩大 藏 經 第 五 十 一 冊 No. 2087, 大 唐 西 域 記. 卷 第 八 (一 國) . Nguyên văn: 奉 乳 糜 二牧 女 故 宅.

⁽²⁴⁾ Alexander Cunningham, Archaeological Survey of India, Four reports made during the years 1862, 63, 64 and 65, Volume I, Simla printed at the Government Central Press, 1871, p.10-11.

⁽²⁵⁾ 大 正 新 脩大 藏 經 第 五 十 一 冊 No. 2087, 大 唐 西 域 記. 卷 第 八 (一 國).

⁽²⁶⁾ Alexander Cunningham, Archaeological Survey of India, Reports tours in the Gangertic provinces from Badaon to Bihar in 1875 - 76 and 1877 - 78, Volume XI, Calcutta, 1880, p 148. See also Bodh Gaya, Flate XL.

⁽²⁷⁾ Katani: Theo Marathi to English Dictionary, hệ chữ viết là Devanagari, mang nghĩa liên quan đến chăn nuôi, trồng trọt. Theo English - Hindi Dictionary cũng liên quan đến nông nghiệp như gặt lúa, nghĩa chính của từ là thu hoạch. Theo Bengali to English Dictionary mang nghĩa là một cô gái nhỏ nhắn, gợi dục. Từ Katani có xuất hiện trong thơ Rabindranath Tagore. Tất cả nghĩa vừa nêu không liên quan đến nàng Sujata.

⁽²⁸⁾ Theo Alexander Cunningham, đó là một ngôi đền của Bà-la-môn nằm trong khu Bodh Gaya. Xem, Alexander Cunningham, Archaeological Survey of India, Four reports made during the years 1862, 63, 64 and 65, Volume I, Simla printed at the Government Central Press, 1871, p. 10.

⁽²⁹⁾ Alexander Cunningham, Archaeological Survey of India, Four reports made during the years 1862, 63, 64 and 65, Volume I, Simla printed at the Government Central Press, 1871, p. 12

⁽³⁰⁾ 大 正 新 脩大 藏 經 第 五 十 一 冊 No. 2087, 大 唐 西 域 記. 卷 第 八 (一 國).

⁽³¹⁾ Sách đã dẫn.

⁽³²⁾ Sách đã dẫn.

⁽³³⁾ 大 正 新 脩大 藏 經 第 五 十 一 冊 No. 2085, 高 僧 法 顯 傳.

⁽³⁴⁾ Shri Ramesh K Safaya, B.Arch, M.Urban Design, M.Planning, Ms. Simrandeep Taneja, B. Plan, M. Urban Planning. Sh. Neeraj Sethi, Btech (Civil), MBA. City Development Plan for Bodhgaya under the JNMURM, Revised Final Report, Consultans - Housing and Urban Development Corporation. Ltd., 2006, p. 4.