The saugata-s created a text known as the R^iShi-vyAsa-paripR^ichChA
where they had vyAsa surnamed KR^iShNa-gandhavatI-putra come to the tathAgata to learn from him.+++(5)+++
He is said to have been accompanied by several famous v1s like R^ishyashR^i~Nga and agni and kumAra.
The Sanskrit original of the text has been lost in India but translations into Chinese and Tibetan survive to date. dAnashIla is said to have transmitted it to Tibet.
Indra
In it, an account of indra is given thus (with the typical bauddha ill-intent of belittling supreme H deities):
“indra, the king of the gods, lives in that palace, surrounded by hundreds of thousands of divine women. His body is ornamented by shoots of gold and diamond,
and he enjoys the sensuous play of the gods. He possesses the power of ninety thousand elephants,
and his arms are like elephant trunks.
His complexion is yellow like pure gold, his body is taut,
and his upper body is like the upper torso of a lion.His earrings shimmer and illuminate his body.
His exceedingly fine robes are long and trail behind him.He upholds proper grammar,
and he understands and has mastered its treatises.Many hundreds of thousands of gods follow him and stroll about the grounds of his divine golden palace.
His chest is beautifully ornamented with a golden thread and with short and long necklaces.
He is neither too heavy nor too tall.
His feet are firmly planted.The food that he eats tastes like ambrosia.
Hundreds of thousands of maidens turn their cheeks to one side and gaze at him askance, and the gusts of wind from the ears of the rutting elephant airAvaNa make a thunderous sound.
Great Seer [vyAsa], the body of the king of the gods, lacks deformities. His body is entirely free of disease and has a very fragrant smell, and his voice has a sweet and gentle tone.” (Jackson’s translation from Tibetan).
It is notable that the text preserves a memory of the lost brAhmaNa of the charaka-s (cited by sAyaNa) that indra was the generate of grammar and its upholder (the later aindra-vyAkaraNa):
te devA indraM abruvann
imam no vAcham vyAkurv iti |